   He views the physical, corruptible body in all its parts, including the formal components, as irreconcilably other than the purely immaterial soul, such that the latter cannot be an essential form of the former. Rather, the soul is in an accidental relation to a particular body, occasioned by the generation of that body and its need for a central organizing and sustaining principle. The soul itself is generated by the separate intelligences of the heavens and emanated by them upon the body, having a natural inclination, or proclivity, nizâ‘, for the body that has come into  being.[23]