 The attribution of intellection and hence awareness to the Necessarily Existent (Ilāhiyyāt, VIII, 7, 368, 6; Taʿlīqāt, 50, 23–52) allows Avicenna to connote the divine act in an ethical sense: according to Avicenna the flow explains the procession of being from the Principle—also called the Pure Good (Ilāhiyyāt, IX, 3, 394, 4)—in different terms from those used of natural necessity (which is explicitly rejected together with its typical image of light: Ilāhiyyāt, VIII, 7, 363, 10–13). The atemporal act “at one blow” (dufʿatan wāḥidatan) of divine intellection—according to the formula already present in the pseudo-Theology of Aristotle—is interpreted as an act of will (irāda) and love (ʿišq). The First Necessarily Existent “creates” the world, because, having intellection of Itself, It comprehends, intends, wants and loves Its own intellection and the consequences that this entails (Ilāhiyyāt, VIII, 7, 363, 14–17; 366, 8–17; Commentaire Lambda: 15, 23–24). Will and love—which Avicenna includes among the attributes of the Principle (Ilāhiyyāt, VIII, 7, 366, 6–8; 370, 7)—explain the flow revealing its ethical dimension (Ilāhiyyāt, VIII, 7, 367, 7–11). The flow is the good (ḫayr) and generosity (ǧūd) and gives the world, or lets it acquire the good: indeed, the flow is good for the world, as it is generosity in itself (Lizzini 2005). Even evil (defined as non-existence or privation) is an object of divine will: it is willed accidentally, i.e., insofar as it is a necessary consequent of the good (Ilāhiyyāt, IX, 6; Steel 2002). Will is also ascribed to the First Principle in terms of logical possibility: the Principle always wills (there is no time lag), but It could nevertheless have not willed to create (Ilāhiyyāt, IV, 2, 172, 13–173, 12). The very rejection of the temporal dimension which would allow an authentic conception of creatio ex nihilo, is also the condition of a true conception of the divine will, a will that coincides totally with the being of the Principle and aims at a good inherent in It, from which the good of the world follows as a consequence. The flow is indeed a communication or donation of existence: it explains the necessity per aliud of possible essences and, as a donation, connotes, in an ethical sense, the divine act (Lizzini 2011). At the same time, the definition of absolute good as the full realization of possibility is the very basis on which Avicenna ascribes an ethical dimension to the action of the First Principle; and this comes not without difficulty: it entails the First Principle’s having to create the world, because the realization of possibilities would be good (Lizzini 2014).