 But of course there must be some sense in which (A) is true. Ibn Rushd insists that, even though we all share the material intellect, its thinking can count as my thinking. To explain this, he appeals to Aristotle’s doctrine that “the soul never thinks without an image” (De anima III.7, 431a17; Wirmer 2008, 367–75). The material intellect, although separate, is dependent both for its function and for its very existence on receiving imagined intentions from individual human beings (CommAlex p. 29); it is eternal only because the human species is eternal (LongAnima III.5 {407}). Each of us, therefore, partially controls the operation of this separate material intellect. Its operation is to think, but inasmuch as we each control our imagination, and the imagination is what triggers thought, it is appropriate to think of the thoughts we trigger as our thoughts, and to think of the two shared intellects, agent and material, as each a part of our soul (LongAnima II.60, III.18, III.36 {500}). With this, Ibn Rushd offers the first developed statement of the  extended-mind  thesis: that a being’s cognitive system extends beyond the individual organism. When human beings are conceived in this extended way, (A) is true and (C) is false.