 The second Aristotelian analysis takes understanding to be the mind’s possession of a concept that is a natural likeness of, or naturally similar to, that of which it is a concept. For an understanding to be about some thing, such as a cat, is for there to be an occurrent concept in the mind that is a natural likeness of a cat. The motivation for calling the likeness “natural” is to guarantee that the resemblance between the understanding and what is understood is objective, and that all persons have access to the same stock of concepts. (The conformality theory does this by postulating the objective existence of forms in things and by an identical process in all persons of assimilating or acquiring forms.) We may call this approach the resemblance theory of understanding: mental acts are classified according to the distinct degree and kind of resemblance they have to the things that are understood.