 In addition to explaining how the soul’s powers relate to intelligibles, sensibles and appetibles, James also described their relation to occurrent acts of understanding, sensing, and willing. As with seminal reasons, an aptitude in potency in the soul and the corresponding actualized aptitude were not viewed as really but only as modally distinct (Quodl. III, q. 5, p. 84, 62–63). James also held that each power was both passive and active in relation to its actualization: passive inasmuch as a power qua power is not yet actualized, active insofar as it tends toward its actualization (Quodl. I, q. 12, p. 165, 281–285). To the argument that nothing could be both active and passive in the same respect, James responded that this was true only of transeunt actions, such as fire heating a pot, which require the active cause of change to be distinct from the passive recipient of change, not of immanent actions, as are the operations of the soul.