  This marks a turning point in the history of philosophy, the first great victory for naturalism as a research strategy in cognitive theory. On Scotus’s account, when we grasp some conceptual truth, nothing miraculous or divine happens within us: “the terms, once apprehended and put together, are naturally suited (sunt nati naturaliter) to cause an awareness of the composition’s conformity with its terms” (Ord. I.3.1.4 n. 269). It is of course God that gives the world its intelligibility, just as it is God that creates our cognitive powers. But what is new in Scotus is the idea that the mind is not a special case. From this point forward, divine illumination would rarely be regarded as a serious philosophical possibility.