 Scotus quite self-consciously puts forward his understanding of freedom as an alternative to Aquinas’s. According to Aquinas, freedom comes in simply because the will is intellectual appetite rather than mere sense appetite. Intellectual appetite is aimed at objects as presented by the intellect and sense appetite at objects as presented by the senses. Sense appetite is not free because the senses provide only particulars as objects of appetite. But intellectual appetite is free because the intellect deals with universals, not particulars. Since universals by definition include many particulars, intellectual appetite will have a variety of objects. Consider goodness as an example. The will is not aimed at this good thing or that good thing, but at goodness in general. Since that universal, goodness, contains many different particular things, intellectual appetite has many different options.