 Intellectual intuitive cognition has two different kinds of objects: extramental sensible objects and the soul’s own acts. (Scotus comes around to affirming the possibility of such cognition of extramental objects in his later works, having denied it earlier in his career; he is consistent about the possibility of intuitive cognition of the soul’s acts. See Cross 2014, 43–64, on whom I draw thoughout this section.) We must have intuitive cognition of extramental objects because we can cognize them intellectually as existing; we can form propositions about them and use such propositions in syllogisms. So, for example, if I form the proposition “This flower is red,” the contents of that proposition must be in the intellect, not merely in the sense. This is intellectual cognition because it is conceptual; it is intuitive cognition because it concerns something as existing. The information contained in the sensible species—the shape and color of the flower—is "promoted" by the agent intellect from material existence in an organ to immaterial existence in the non-organic intellect, so that it is available for intellectual cognition. The role of sensible species in intuitive intellectual cognition explains why Scotus denies that we can have such cognition of non-sensible objects, such as angels, in this life.