 From this perspective, Avicenna is not Aristotelian: metaphysics must explain the transition from non-being to being, an atemporal transition which does not exclude eternity from what is caused to be. His idea is entirely consistent with Greco-Arabic Neo-Platonism: both the pseudo-Theology of Aristotle (a re-elaboration of Enneads IV-VI) and the Book of the pure Good (a reworking of Proclus’ Elements of Theology) insist on an originated being. At the same time, Avicenna includes in his system the Aristotelian conception of a world eternally in movement: hence the notions of matter, form, potency and act are elaborated so as to answer the question of the origin of the world’s eternal existence. In keeping with Proclus (and against John Philoponus’s position: Davidison 1987; Chase 2012; McGinnis 2012, 2013), Avicenna considers the world to be “instaured” or absolutely created (mubdaʿ) and at the same time establishes that it is eternal and eternally in motion, as Aristotle’s physics and metaphysics teach. He therefore posits a Principle of the world’s existence (wuǧūd) that does not correspond to the prime unmoved mover (cf. Commentaire Lambda: 7–12; Taʿlīqāt, 62, 14–19; Janssens 2003). Indeed, according to Avicenna, in metaphysics the efficient cause is a cause of existence (Ilāhiyyāt, VI, 1, 257, 13–16). It is only in this sense that metaphysicians conceive the Principle as an agent. At the same time, since It is first and perfect (Ilāhiyyāt, VIII, 4, 343, 12–15; VIII, 7, 368, 2–3; 369, 4–5; in some passages Avicenna even accepts the Neo-Platonic idea of the Principle above perfection: fawqa al-tamām: Ilāhiyyāt, IV, 3, 186, 15; 188, 5–15; VIII, 6, 355, 9–10), the Principle must also be a final cause (Wisnovsky 2003a: 180–195). The idea of aim must then be (aporetically) shifted from the level of movement to that of being: the final cause is not a cause of movement but the same efficient cause that makes things exist (mūǧid). The First Principle is therefore a cause in every respect (Ilāhiyyāt, I, 1, 4, 14–17; VIII, 3). The prime unmoved mover—which is, in fact, the first caused Intelligence—justifies the movement of the world, but refers in its turn to the Principle, which is absolutely First (McGinnis 2010a: 151; cf. Physics of “The Healing” IV, 15).