 As far as the problem of the primary object of knowledge is concerned, in the commentary on the De anima, Burley distinguishes (1) a triple mode in which something can be the primary object of the intellect: by origin (via generationis), by intrinsic perfection (via perfectionis), and by proportion (via adaequationis); and (2) two different kinds of knowledge: analytic (distincta) and vague (confusa). From the point of view of analytic knowledge, i.e., adequately articulated and developed knowledge, being is the first object of the intellect by origin. But from the point of view of vague knowledge, i.e., knowledge which is not yet articulated and developed, the first objects of the intellect by origin are the universals corresponding to those individuals perceived by our senses. The first object of the intellect by intrinsic perfection is the first cause from the perspective of absolute perfection; but in terms of relative perfection, it is the universal which corresponds to the individual present to our senses. Finally, the object by proportion of a given faculty is that item under which all things known by that faculty fall. In the case of the intellect, being in its widest generality is such, as only that which is can be known. 