 Three general claims can be made on the basis of this examination of Auriol’s ideas on cognition and reality. First, Auriol is a conceptualist, holding that universals are nothing more than concepts formed by the mind, although these universal concepts do have a direct basis in the particular thing cognized (the rationes). Second, a principle underlying Auriol’s theory of cognition is that cognitive faculties are fundamentally active. All cognition takes place because a cognitive faculty places the object of cognition into esse apparens, which is merely the object of cognition in a different type of being than it has extra-mentally, the being of being perceived. Thus, Auriol is part of one pronounced strain of medieval thought (deriving from Augustine and ultimately from Plato) that rejects that the soul and its powers are passively affected by extra-mental objects. (See on this Tachau 1988, Friedman 2000.) Cognitive powers are, for Auriol, active. A third point, and one that has been noted in a great deal of the secondary literature (e.g., Tachau 1988; Denery 1998; Bolyard 2000; Friedman 2000) is that by appealing to erroneous visions to show that both sense and intellect produce esse apparens or make things appear, Auriol has given error a central place in his account of cognition. To put this in another way, Auriol does not have a real problem explaining how we can have erroneous perception and intellection (in contrast to many theories of knowledge); rather he needs to explain how we can have veridical ones and just as importantly how we can know when we are having veridical ones. This is roughly one of the functions that the distinction between intuitive and abstractive cognition served for some medieval authors (in e.g., John Duns Scotus and William Ockham), although as we will see, Auriol does not use it in this way. Indeed it seems best to describe Auriol as a “reliabilist,” holding as a type of axiomatic principle that under normal circumstances our God-given cognitive faculties represent the world in an adequate manner. (See Bolyard 2000, p. 175; that Auriol is not the only medieval thinker with this reliabilist attitude, see e.g., Stump 1998, pp. 306–07.) No matter what Auriol thought, however, the skeptical implications of Auriol’s theory of esse apparens did worry many of his medieval readers, and the theory elicited a critical response because some thought that it posed too sharp a break between cognition and reality. (For examples, see Wood 1982, Tachau 1988, Adriaenssen 2017b)