 Henry of Ghent, in his detailed account of the issue, provides an interesting answer to this question. Henry first distinguishes cognition of a true thing from the cognition of the truth of the thing. Since any really existing thing is truly what it is (even if it may on occasion appear something else), any cognition of any really existing thing is the cognition of a true thing. But cognition of a true thing may occur without the cognition of its truth, since the latter is the cognition that the thing adequately corresponds to its exemplar in the human or divine mind. For example, if I draw a circle, when a cat sees it, then it sees the real true thing as it is presented to it. Yet the cat is simply unable to judge whether it is a true circle in the sense that it really is what it is supposed to be, namely, a locus of points equidistant from a given point. By contrast, a human being is able to judge the truth of this thing, insofar as he or she would be able to tell that my drawing is not really and truly a circle, but is at best a good approximation of what a true circle would be.