 Two points here are essential. First, the conceptual content of our knowledge is tied to the things God created as to their epistemic likenesses. Nicholas thus stands in the tradition of Christian realism. Second, the correspondences between divine mind and human mind are severely modified by the fact that God’s purported “concepts,” the “exemplars” of things, are really nothing else in God but God’s undifferentiated oneness. Oneness is primary in God’s knowledge, “manyness” and “otherness” characterize our conceptual domain. At best we humans are unitary sources of our own knowledge and can give our ideas an overall oneness as a more or less organized whole—a quite imperfect and faint mirroring of God’s mind.