 Human knowledge proceeds from that which is acquired through the senses, i.e., particular intentions, to the knowledge of that which is more distant from the senses (DOS 627), that is, the common intentions (communes raciones siue communes intenciones) which are abstracted from them (QLIII1S 44, 189; see also see Lewry Por, 360). Although acts of perception are about singular objects, it is by means of sense perception that cognition of universals is accomplished (by abstraction of those individuating circumstances) (NLP II.33, 505): one perceives Callias, but we cognize Callias not as an individual human being but qua human being as such. But one needs to proceed from what is better known to us (that is, that which is immediate in sense perception, the singular thing) to what is better known by nature or more removed from the senses (DOS 238; see also NLP I.7, 39; NSLP 18, 139–140), as scientific knowledge is not about the particular object immediately perceived but the universal (DOS 436). We come to perceive first universals, then particulars, as when, at a distance, we perceive first a body, then that it is an animated body, then that it is an animal, and finally that it is this particular animal—it must be said, though, as Avicenna points out (says Kilwardby), that what is perceived in this process is a confused universal (universale confusum), i.e., a universal “fused together”, as it were, (to use Peter King’s happy literal translation) with a particular (NSLP 18; see also NLP I.7, 40; NLPor 11, M 9vb).