 In at least three passages of the Incoherence al-Ghazâlî criticizes Avicenna’s understanding of the modalities. Here he refers to another, closely related dispute, namely that for Avicenna the modalities exist in reality while for al-Ghazâlî they exist only as judgments in the minds of humans (al-Ghazâlî 2000, 42.2–5, 124.10–11, 207.4–14). He denies Avicenna’s premise that possibility needs a substrate. This premise is Aristotelian—it is the basis to the principle of entelechy, namely that all things have potentialities and are driven to actualize them (Dutton 2001, 26–7) Al-Ghazâlî shifts, as Kukkonen (2000, 488–9) puts it, the locus of the presumption of a thing’s actual existence from the plane of the actualized reality to the plane of mental conceivability.