 As far as the second thesis is concerned, Paul thinks that the first intelligible species present in our mind is about a singular item and enables us to know it, as the first intelligible species is drawn from the phantasm, which is formally and per se the mental representation of an individual item, and therefore singular itself (phantasma est intentio singularis). The third and fourth theses are questioned together. Paul raises two main objections against them. The first one runs as follows: if we can know the individual which causes the process of intellection only after the cognition of the universal, then something in the cognition of the universal functions as a medium for this new apprehension. It cannot be the universal itself, as it is not more similar to this individual than to any other; so it must be something singular, distinct from the universal and added to it. But, if so, then this singular is to be known per se and directly (because if per accidens and/or indirectly, then only in virtue of something else, which in turn would become the new medium for the cognition of the individual, and so on) far before the conversion to the phantasm, which is therefore totally superfluous. The second objection is even more articulated. Paul observes that, if our intellect apprehends the singular thing which starts the process of understanding only by means of the conversion to the phantasm, then the phantasm acts upon the intellect, impressing an image (or species) on it. If the image impressed is universal, then the passive intellect cannot apprehend any singular thing by means of it; as a consequence, it can only be particular; but in this case the phantasm performs just the same action as before the conversion to itself, which is therefore redundant. Nor can one say that the phantasm does not act upon the passive intellect, because in this case the conversion to it would be even more unnecessary, if possible, and material items would be known by us in the same way as God and the (angelic) intelligences, which are immaterial (In De an., III, t.c. 11, fols. 136vb-137ra).