 What implications does this have for the idea of the agent intellect? Despite his nominalism, Ockham continues to believe that there are real similarities lying behind our classificatory schemes, rejecting the idea that these are entirely matters of convention (Ockham Ord. I dist. 2 qu. 8). But although real similarities exist, they are not expressions of common essences or natures. Coupled with the idea that the mind has an immediate grasp of singular objects, it follows that a special faculty was not longer required in order to abstract the universal from the particular. It was enough for the mind to be able to identify similarities among particular individuals. (Note that the status of these similarities then became a problem, which Ockham may never satisfactorily have resolved [Goddu 1984: 92–93].) So it comes as no surprise to discover that Ockham denies any real distinction between the agent intellect and the potential intellect. “The same intellect,” he writes, simply “has different names” (Ockham Ord. I dist. 3, qu. 6). Since there was now no distinctive task for the agent intellect to perform, Ockham could wield his famous razor to abandon the idea that it represented a distinct power of the mind (Ockham Rep. II qu. 20).