 Albertus Magnus, in his early De homine (qu. 56 a. 3), adopts the Avicennian doctrine of three potential intellects in his scholastic reformulation, but in his later works, under the influence of Averroes, transforms it into a theory of intellectual ascension. The highest level of the human intellect is called “acquired intellect” (intellectus adeptus) and results from the conjunction between the potential and the active intellect, both parts of the human soul. In this stage, the intellect is able to grasp all intellectual knowledge, and does not need to have recourse to the senses again. In virtue of this intellect, a human being becomes God-like (De anima 3.3.11) (de Libera 2005, 325–327). Thomas Aquinas sharply disagrees. The intellect can never dispense with the senses, since it needs the phantasms for conceiving an intellectual form. This is why perfect intellectual knowledge is not possible in this life (Summa theol. Ia q. 84 a. 7).