  Intellects possess unique attributes according to Dietrich. We have already remarked on one of these: their likeness to God and to the universe of beings—a property shared by no other creatures. We have seen that intellect is like God in that it is what we have called semi-creative or conceptional. In what way, however, can intellect be the likeness of the universe of beings, and to such a degree that it becomes identified with it so that we can say that the intellect is the universe of beings in the order of ens conceptionale? One could answer of course by saying that the intellect is this likeness by its very act of knowing the universe of beings. But there is a difficulty here—one that Dietrich is well aware of from studying Aristotle. For the question how the intellect knows the universe of beings is like the question how the eye can see colors. If the eye were any one particular color, then it would see only that color. Aristotle, who raises this question, replies that the eye must be colorless so it can see every color. Likewise for the mind or intellect. Thus it is wrong to say that the intellect is the likeness of the universe of beings by its very act of knowing the universe of beings because the very reverse is true. The intellect is no one of the beings it knows.  It is truly the universe of beings, but in the conceptional order. Thus it can be like the universe of beings in the so-called real order. Its nature then must be general and universal. Noting its object provides evidence for this: