 Kilwardby has such a desire to substantiate this unity that he finds himself in an extremely difficult position when considering what happens to the soul and the whole of its potentiae at the death of the body. He sees no particular problem in arguing for the immortality of the intellective part of the soul, but he hesitates in what happens to the vegetative and sensitive forms in such a way that he ends up giving two opposite accounts, one aligned with Aristotle, the other with Augustine. On the one hand, according to the former, the vegetative and sensitive forms, operating only through the body, cannot remain after death; as they were naturally generated, they were created by God to be re-united with the resurrected body and the immortal intellective soul at the end of time. On the other hand, according to Augustine, the bond which unites all the potentiae of the soul is so strong that it cannot be broken with the separation from the body; the whole soul remains in the disembodied state, and the soul is able in this state to perform acts of imagination—not by receiving images of sense objects from sense experience but from the power of memory. He indicates no clear preference for either account although the Augustinian would seem more in tune with his general theory of the soul.