 Again, Arnauld and Nicole speak of “the obscure and confused ideas we have of sensible qualities, the soul adding its false judgments to what nature causes us to know” (Logic, 49–50). The simple idea of pain, for example, is a clear and distinct idea of a sensory state in the mind, and the idea of the pain in the hand is a compound and confused idea of something in the hand that exactly resembles pain. Being confused, the idea is also obscure, because what it is in the hand that exactly resembles pain is “by no means clear to us.” Arnauld’s theory of clear and confused ideas implies that ideas, as they are given to us by nature, and thus by God, are clear and distinct, and therefore cannot be deceptive, or “materially false.” Any deceptiveness in our ideas derives from their confusedness and is the result of our misuse of freedom. It is not God who confuses us, but we who confuse ourselves.