Finally (and this claim he intends to apply to both divine cognition and divine knowledge), God’s knowledge and cognition are neither mediated by propositions nor are they generally of propositions (Reportatio I, 10–48, d. 39, paragraph 14, p. 363; Quodlibet, q. 1, paragraph 36). Chatton holds that God’s intellectual activity is not discursive or representative in any way, and that the usual objects of divine intellectual activity are not propositions, but rather real things, that is, res. God does not require any mediator in the operation of his intellect with respect to creation; for example, he requires no concepts or propositions in order to know or to cognize. Rather, God directly cognizes (for example) the future contingent things (res) that he cognizes, whether those things are people, the shoes on their feet, or even occasionally and somewhat trivially, the spoken, written, or mental propositions they talk, write, or think with. God sees them all through a kind of direct vision or intuition. As noted above, Chatton was a realist about relations, and since relations are accidents inhering in their subjects, for God to cognize a future res is also for him to cognize the relational accidents of that res. So, in cognizing a res, God cognizes everything about it, and so directly cognizes all the situations or states of affairs of this res as well, Thus, his grasp of it is complete. Because it has no intermediary, God’s cognition is not something separate from him; there is no determinate representation of a thing by which he cognizes. Consequently, divine cognition is, in a sense, not really distinct from God himself.