  Nevertheless, unlike the theory upheld by those intellectualists closer to the Aristotelian tradition in this case, the intellect itself is only a condition, and not the absolute cause, of the motion of the will. For Henry the will is characterized by the capacity for self-motion. After being alluded to in q. 22, Quodl. IV, this theory becomes central to q. 5, Quodl. IX of the Lent Session, 1285: “Utrum voluntas moveat seipsam” (“Whether the will moves itself”). The date is here important, since this Quodlibet was disputed after the famous propositio magistralis of 1285, i.e. the proposition conceded by the Parisian Masters of Theology on the occasion of Giles of Rome's rehabilitation: “si ratio recta, et voluntas recta” (“if reason is right, then the will is also right”). In this question the superiority of the will is vindicated by Henry, since not only does it move all the other faculties, and hence the intellect too, but it also, indeed above all, moves itself, at a level of perfection which is second only to that of God. To the objection based on the well-known Aristotelian principle according to which “all that moves, is moved by something else,” Henry replies that while this principle is valid for the material faculties, it cannot be applied in the same way to the spiritual faculties, since the latter possess a higher degree of perfection.