 More compelling similarities between Lefèvre and the Albertists can be found in their psychology. After all, both Albertists and Lefèvre expressly valued mathematics because they thought it provided training in rational abstraction. As Lefèvre put it in his Introductory Dialogue on Difficult Physics, the soul is unique as the medium between “higher and lower” things because it can rationally measure (dimetiri) the bodily world in abstract terms (1502a: 128v). Albertists valued mathematical objects as examples of the separate substances the mind can think—without depending on physical images or phantasms. The standard Aristotelian picture of intellection began with the senses, which provide phantasms, taken up by the intellect as singular, concrete species (intellectual species). Commentators commonly distinguished a second movement of the soul which reflects on this first activity. In this second moment, the soul produces abstract and universal notions. But the question then arises: can the intellect think about separable objects without depending on sensible phantasms? Albertists believed that it could, inspired by the Neoplatonic perspective of Pseudo-Dionysius the Areopagite, Averroes, and the fifth-century paraphrast Themistius. They subscribed to the doctrine that the soul can know separate substances without the mediation of physical images, a position which they defended against the more standard view that this was not possible, found in early fifteenth-century polemical works such as Heymeric de Campo’s “Problems between Albert the Great and Saint Thomas” (Problemata inter Albertum Magnum et Sanctum Thomam, Cologne, 1496: 37r–46r) and in basic handbooks on natural philosophy (Hoenen 1993: 332–333; see also Park 1980). Lefèvre does not explicitly place his account of On the Soul within this Albertist tradition, but he certainly makes room for it. Describing the objects of the intellect, he notes that