 These forms make together one human soul, which is the form of the human body. Each of these forms can be considered either in respect to the body they vivify and in this sense (as essential determinations) none of them is the form of the others, or as constituting part of a soul that is the animating principle of a certain kind of life, the human life, and in this sense the intellective part is the form that complements the others (QLIII2S 63, 268). In the actual constitution of all natural things that comprise one natural whole, there are several dispositions that prepare for and are perfected by the last form, which completes the thing (QLIII2S 63, 269). In the case of human beings, the intellective form is the ‘completion of human life’ (D43Q 34), that is, that which makes that particular life to be a specifically human life. This is the theory Kilwardby takes to be in agreement with philosophical reason and Christian faith and the one to which he adheres.