 A perfect, conjoined grasp of the theoretical sciences carries with it, necessarily, the complete possession of the moral virtues. One so possessed will be perfect both in intellectual understanding and in “the activity proper to him” (LongAnima III.36 {500, 501}). If this sort of moral excellence is not much on display in those we see make the greatest claims to the possession of science, this only testifies to the poverty of their achievements (LongPhys proem). The perfection Ibn Rushd describes, however, through conjunction with the Agent Intellect, seems to entail something other than personal immortality. For he expressly refuses, against al-Ghazālī, to endorse bodily resurrection (Incoherence II.4 {580–6}), and yet he also insists that the human soul is individuated in virtue of its body. So, as he explicitly concludes, “if the soul does not die when the body dies, or if there is anything of this kind within the soul, then it must, once it has left the bodies, be one in number” (Incoherence I.1 {29}). So—although scholarship is not unanimous on this point—it seems that Ibn Rushd, whatever he might have thought about conjunction, did not mean for the promise of the soul’s immortality to extend to each of us as individuals (Taylor 1998).