 With this conception of continuity in place, the Kalām argument against potential divisibility ad infinitum dissolves. Again that argument assumed two principles: (1) the impossibility of an actual infinity; and (2) an analysis of potentiality in terms of an agent’s power, namely, the view that some action φ is potential if and only if there is an agent who has the power actually to do φ. In point of fact, Avicenna rejects both principles (his conception of infinity is discussed at  2.4);  for now he simply questions the theologians’ inference from something’s being potential to the possibility of its being realized all at once at some moment or other. The original Kalām argument assumed that a potential infinity of divisions existed in a continuous body. In that case, the argument continued, let God actualize that potential, and one is confronted with an actual infinity. Avicenna in contrast understands the potential infinite divisibility of bodies in terms of an ongoing process of positing successive divisions within the magnitude, a process that by definition has no end. Of course, there is a contradiction here in assuming that some agent, even God, can get to the end of some process that has no end, but such a contradiction does not tell against Avicenna’s theory of continuous bodies. In fact, Avicenna’s conception of potential infinite divisibility is compatible with (2), since there is no immediate contradiction in saying that God eternally and without ceasing posits ever-decreasing halfway points in some magnitude. Still even in this case, there never is an actual infinity of such halfway points, as the proponents of Kalām atomism maintain.