 It is this idea (together with individuation) that constitutes the basis for Kilwardby’s criticism of Averroes’ monopsychism—a theory he qualifies as being against faith and philosophy as well as contrary to Aristotle’s intention (QLIIS 78, 216). Averroes had argued for his theory that there is only one soul (una anima numero) common to all human beings with the contention (among others) that the unity of the representative species requires the unity of the soul (QLIIS 78,  215).[13]  Kilwardby argues against this idea, by claiming that the different likenesses present in different souls are one only in species (QLIIS 78, 221), in the same way as individual human beings, such as Plato and Socrates, correspond as species, that is, as human beings, not as individuals. Those likenesses are numerically multiple according to the multiplicity of souls in which they are received, but they correspond to each other in being representations of one and the same thing, for example, Plato (QLIIS 78, 218–219; see also QLIIS 17, 71). The same is valid for the universal, which is abstracted from many similar likenesses, such as the likenesses of Socrates and Plato. It is also (incidentally) multiplied according to the multiplicity of intellects in which it exists. It is one only in species as the ratio in which the many likenesses of the same nature essentially agree (QLIIS 78, 222).