 In keeping with his broadly naturalistic orientation, Ibn Rushd allows the brain a much larger share of the cognitive load than one finds in most premodern philosophers. But the “fruit” these corporeal powers yield is always a representation of a particular individual. To think abstractly—to have universal concepts—requires the powers of intellect, and here is where his naturalism notoriously comes to an end. Ibn Rushd, though he deploys a bewildering variety of terms for different aspects of intellect, ultimately endorses just two intellectual powers distinct both in function and subject: