 Epistemology is another subject in which Gregory’s thought has received much attention (e.g. Elie 1937; Dal Pra 1956; Gál 1977; Eckermann 1978; V. Wendland’s chapter in Oberman 1981, 242–300; Tachau 1988, 358–71; Bermon 2007; Mandrella 2016; Girard 2017). Gregory maintains a non-realist position that universals are formed by the soul and only after the mind has previous apprehensions of singular things. Thus sensory experience plays a major role in intellectual cognition. For simple cognition Gregory adopts the common terminology of the dichotomy between intuitive and abstractive cognition, although the difference between the two is based on the objects rather than the modes of cognition. For Gregory, intuitive cognition terminates immediately at the extramental object, but abstractive terminates at the object’s species in the soul. The fact that Gregory made room for such species in his theory of cognition has not gone unnoticed (Corvino 1978; Spruit 2013, 309–313; Mandrella 2016, 220–223). It has been described as the only difference between Ockham and Rimini in the epistemology of simple cognition (Mandrella 2016, 223). Still, Gregory’s use of species conditions his take on universal concepts to such an extent that he embraces a view Ockham explicitly rejected as especially irrational, namely the view that universal concepts are qualities really distinct from mental acts and that remain in the soul independently of whether a mental act is directed at them or not (Girard 2017, 263).