 If this is true, it is not clear what conclusion we should draw. One possible conclusion is that Aristotle is not a cognitive empiricist, since at a key point he relies on a rationalist, indeed “super-rationalist” view of cognition, one in which the (active) intellect “has nothing to learn from experience” (Kahn 1981: 410–11; cf.  sect. 4.3).  Experience would provide merely the occasion on which the necessary insight is gained. A second possible conclusion is that while Aristotle’s theory of knowledge was thoroughly empiricist, it was doomed to failure. The reliance on experience he advocated could not lead to the kind of insights he required (Gaukroger 1978: 124). A third possible conclusion is that his position transcends the distinction between empiricism and rationalism, epagōgē being “a form of perceptive insight” that enables one to see the intelligible aspect of what is grasped by the senses (Ziguras 2013: 96). But however we assess Aristotle’s views, the question they raised would return, to haunt the work of the medievals.