  Therefore with the metaphysical requirements of intellection taken for granted, the main epistemological problem shifted to the manner in which the intelligible species was turned into a known object.  Zabarella, considering the agent intellect as the divine cause of general intelligibility, could renounce innate principles and retain the Aristotelian teaching of the inductive acquisition of the first principles themselves. But Zabarella had instead the problem of restoring to the human mind an active faculty which would account for the act of judgement. Therefore he redefined the possible intellect as an active faculty as well. This equally active and passive human intellect (which Zabarella called patibilis instead of possibilis) considered all that was offered to it by the illuminated phantasma, contemplated whatever it wanted to, and in doing so selected and abstracted those structures it wished to know and through judging understood them and became itself the object of knowledge. For Zabarella intellection therefore was not a process automatically determined whenever an exterior impulse was given, but rather depended essentially on human will and intention. In Zabarella’s view, the science of the soul was concerned with what was necessary and therefore always equally present in any human mind, even if unconsciously. Methodology, on the other hand, was concerned with the use a human being made of these natural faculties. Since this use could be true or false, better or worse, truth and error depended entirely on whether or not the correct method was being used (Kessler 1988, pp. 530–534).