 The belief that matter contains the ‘seeds’ of all the forms that can possibly accrue to it is one of the hallmarks of James of Viterbo’s thought, as is the belief that the soul pre-contains, in the shape of “fitnesses” (idoneitates), all the sensitive, intellective, and volitional forms it is able to take on, though, as we will see, there is an important difference between both cases. I will present James’ doctrine of “fitnesses” in the intellect in  Section 6,  and his doctrine of fitnesses in the will in  Section 6.  In this section, I review James’ arguments in favor of seminal reasons (For a full account see Pickavé and Côté 2018). 