 As far as James was concerned the relevant question was not how intelligibles are abstracted so as to produce occurrent acts of cognition, but rather how innate intellectual aptitudes can develop into occurrent acts of cognition. The key to his solution lay in his view that aptitudes actively tend toward their completion. James described such active inclination as a kind of self-motion—formal self-motion–which he viewed as the main created causal contributor to a power’s actualization. But of course “main causal contributor” does not mean “sole causal contributor.;” Although the soul’s powers stand closer to their actualization and exercise greater formal self-motion than do the seminal reasons in matter, and although the intellect and its aptitudes likewise stand closer to their actualization and exercise greater self-motion than do the senses and their aptitudes, no “fitness” on its own is sufficient to bring about its actualization (Quodl. I, q. 7, p. 102, 777–778; something further is required. In the case of the senses, what is required is the “excitative” causality (excitatio) exercised by the physical change in the organ of sense; in the case of the intellect, it is the excitative causality supplied by the phantasm. In both cases, James held that the power’s formal self-motion together with the “rousing” action stemming from the organ or the phantasm necessarily entailed their effect.