 A central premise for Pomponazzi’s psychology is that the entire human soul falls under the study of natural philosophy. The human soul has three powers—vegetative, sensitive, rational—but is unified; these powers do not have distinct substantial forms (see Casini 2007). Pomponazzi generally referred not to the intellect but rather to the intellective soul, meaning the rational power of the human soul (Sellars 2016). This intellective soul, or rational soul, rests midway between the eternal and perishable (ch. 1; see Bakker 2007: 165–67). Accordingly, he emphasized the relation between the intellectual soul and the sensitive soul, citing Aristotle’s statement that “the soul does not know at all without some phantasm (phantasma)” (De anima 3.7 431a16–17). The intellectual soul’s dependence on these phantasms—images that the imagination creates based on what has been sensed—is confirmed for Pomponazzi not just by Aristotle’s authority but also by our own experience and by experiences with those who have suffered injuries to the relevant organs. Since the sensitive soul resides within a material organ and sensation occurs in time, it is dependent on matter both with respect to subject (i.e., the sense organ) and object (i.e., the sensible). The human intellectual or rational soul, however, is dependent on matter for its object (i.e., the phantasms) but is only immaterial with respect to its subject (i.e., cognition) (see Brenet 2009).