 However the intellect attains that light or those eternal reasons as the reason for cognition not as sole reason, for then, as has been said, cognition in the Word would not differ from cognition in proper kind, nor the cognition of wisdom would differ from the cognition of knowledge. Nor does it attain them as the entire reason, for then it would not need the species and similitudes of things; but this is false, for the Philosopher says, and experience teaches, that if someone loses a sense, then he loses that knowledge of things which comes from that sense. [DHCR, pp. 94–96]