 With respect to this interpretation of Avicenna, it is important to emphasize that, in his account of the priority of the final cause, he mentions that the thingness (or essence) of the end may exist prior to motion as an image in the soul “or as something analogous to that” (Avicenna MH: 228, trans. modified). In this passage, he suggests that the thingness or essence of the end may exist prior to motion either as an object of cognition, or in another way, which is different from, but analogous to, existing as an object of cognition. Furthermore, Avicenna’s various discussions of the final cause give every indication that he considers the motion of natural bodies without cognitive powers to occur for the sake of an end, which is prior to and a cause of that motion. Still, it seems especially difficult to prove that that the end of natural motion is prior to and a cause of that motion.