 So, when we have the cognition of the pure truth of a thing, then we cannot have it in terms of the concept acquired from the thing, yet, since we cannot have it from a direct intuition of the divine exemplar either, the way we can have it is that the acquired concept primarily impressed on our mind will be further clarified, but no longer by a similarity of the thing, but by the similarity of the divine exemplar itself. Henry’s point seems to be that given that the external thing itself is already just a (more or less defective) copy of the exemplar, the (more or less defective) copy of this copy can only be improved by means of the original exemplar, just as a copy of a poor repro of some original picture can only be improved by retouching the copy not on the basis of the poor repro, but on the basis of the original. But since the external thing is fashioned after its divine idea, the “retouching” of the concept in terms of the original idea does yield a better representation of the thing; indeed, so much better that on the basis of this “retouched” concept we are even able to judge just how well the thing realizes its kind.