 James’ thesis in Quodl. I, q. 7 was that the will both moves itself and is moved by another. An agent that is moved by another can be said to be free as long as it also moves itself in some way. The human will is just such an agent: it is moved by itself; but it is also moved by another, namely by the object of willing outside the soul, and it is moved by that same object insofar as it is apprehended by the intellect. To explain how this was so, James used Aquinas’ distinction between the specification of an act of will (the will’s willing this as opposed to that) and the exercise of the act (the will’s actually willing this). The will formally moves itself in regard to the exercise of its act; it is moved by the object outside the soul in regard to the specification of its act; and it is moved by the intellect, or more precisely by the object as apprehended by the intellect, both in regard to the specification and the exercise of its act. James called the motion by which the will was specified by the object as apprehended by the intellect “metaphorical” motion, as distinct from “proper” motion. Final causes were metaphorical movers in this sense. James called the motion by which the will is moved to its exercise by the object as apprehended by the intellect efficient motion. This is prima facie a surprising move given what we know about James’ theory of the soul as a self-mover. For even though James was keen to show that the will cannot, so to speak, “go it alone,” did not making the object as understood by the intellect the efficient cause of the will’s exercise to act risk tilting the causal balance too far in the direction of the intellect? But in fact if the intellect was an efficient cause, it wasn’t so in the usual sense of the word “efficient.” James claimed to follow Aristotle in Metaphysics in distinguishing two ways in which something could be moved efficiently. The first was through direct efficient causation; in this sense, only God was the efficient cause of the will’s motion. The second sense was through “a certain connection” that obtains between two things that are rooted in the same subject. It is this second sense that is relevant for understanding how the intellect moves the will. As James understood the matter, “because the will and the intellect are rooted and connected in the same essence of the soul, it follows that when the soul is in actuality in relation to the intellect, there arises (fit) in the soul a certain inclination such that it becomes in actuality in relation to the will, with the result that (the will) moves itself.” It is, he concluded, “on account of that inclination that the intellect moves the will;” and the motion by which it does so can be termed a “rousing up” (excitatio) ( Quodl. I, q. 7, p. 104, 849–855). 