But the question about the status of beings in the spiritual world, “separate Forms,” is a more difficult one for Thomas. This is the problem about God, the angels, and the souls of men. They are evidently not individualized by matter. What is the principle that distinguishes them from one another? They are Forms without matter and they are individualized through themselves, since they have no need of material determinations. Thus God is distinguished from everything else as pure Form or pure actuality. He is the unique individual in whom all differences merge. But so also are the angels actualized through themselves. What is the difference between God and the angels? God is an absolute genus; the angel is a relative genus, _i. e._ it is the only one of its kind. But what is the condition of the souls of men? Are they all alike or do they have a principle of distinction? Yes, they are distinguishable, for each soul upon separation from its body carries with it a love for its former body, and that distinguishes it from other souls. =The Primacy of the Will or the Intellect.= Up to this time there had been no psychological dispute as to which of the faculties was fundamental. Now the question appears in full force. Much of the literature of this period is upon the question of the primacy of the will or the intellect, and it appears to be almost the leading motive of the time. Augustine had placed the will in the foreground of his teaching. His successors had never disputed the subject, but had been engaged in discussing what products of the intellect are real――the particulars or the universals. With the introduction of the intellectualism of Aristotle, there almost immediately arose defenders of Augustine. To them Aristotelianism was too rationalistic. Thomas follows Aristotle unconditionally, and with him stand the German mystics. Intellectualism becomes the central principle of what is known as the “Dominican tradition.” Duns Scotus was a Franciscan monk. He took up arms for the primacy of the will, and this became the central principle of the “Franciscan tradition.” On this point the nominalists were his allies. The problem of the will arose first with reference to the human will. Thomas contended against Duns Scotus that man is free so far as he follows his knowledge of the good. The intellect is therefore primal, for it determines the will by showing the will what the good is.