  The first rules of truth and morality and the concepts in terms of which they are formulated form only a small subset, however, of our cognitive repertoire. The remainder of our concepts and knowledge, leaving to one side the special divine revelation made to prophets, stems in some way from our dealings with the sensible world. But the problem William faces is to explain how this is so. The problem, he says, is that “sensation … brings to the intellect sensible substances and intellectual ones united to bodies [i.e., souls]. But it does not imprint [pingit] upon it their intelligible forms, because it does not receive such forms of them” (OO II suppl., 213a; Teske 2000, 449).