 Avicenna had argued in his On the Soul (the De anima part of The Healing I.5 and IV.3) that human beings and animals share an internal sense called estimation (wahm, aestimatio), which perceives so-called “intentions” (maʿānin, intentiones) in an object, such as hostility and friendliness: The sheep perceives hostility in the wolf and judges that the wolf is to be fled from. The basic ingredients of this theory were adopted by many scholastic writers. There was disagreement, however, over several issues: Firstly, Averroes and Thomas Aquinas (in contrast to Avicenna, Albertus Magnus and others) argued that estimation existed in animals only, but not in human beings. To explain instinctive reactions in human beings, it is not necessary, they argue, to assume the existence of a faculty besides the cogitative faculty, or ratio particularis, as Thomas calls it (Summa theologiae Ia 81.3c). Secondly, scholastic writers were divided over whether the intentions are perceived in the object, as Avicenna and Thomas Aquinas say (cf. also John Blund, Tractatus de anima, ch. 19), or abstracted from sensory forms, as for instance Albertus Magnus and John Buridan argue (Albertus, De anima II.4.7; Buridan, Quaestiones de anima II.22) (Black 2000; Hasse 2000, 141–153; cf. also Black 2011). Thirdly, there was disagreement about the notion of “animal judgement” propagated by Avicenna. Nominalists such as Adam Wodeham argue that judgements always involve the formation of a complex sentence, which presupposes linguistic capabilities; animals, therefore, never truly judge (Perler 2006).