 To be sure, we should notice here that this argument does not falsify the doctrine of illumination. Provided it works, it only invalidates the Augustinian-Platonic argument for illumination. Furthermore, this is obviously not a sweeping, knock-down refutation of the idea that at least some of our concepts perhaps could not so simply be derived from experience by abstraction; in fact, in the particular case of unity, and in general, in connection with our transcendental notions (i.e., notions that apply in each Aristotelian category, so they transcend the limits of each one of them, such as the notions of being, unity, goodness, truth, etc.), even the otherwise consistently Aristotelian Aquinas would have a more complicated story to tell (see Klima 2000b). Nevertheless, although Aquinas would still leave some room for illumination in his epistemology, he would provide for illumination an entirely naturalistic interpretation, as far as the acquisition of our intellectual concepts of material things is concerned, by simply identifying it with the “intellectual light in us”, that is, the active intellect, which enables us to acquire these concepts from experience by  abstraction.[20]  Duns Scotus, who opposed Aquinas on so many other points, takes basically the same stance on this issue. Other medieval theologians, especially such prominent “Augustinians” as Bonaventure, Matthew of Aquasparta, or Henry of Ghent, would provide greater room for illumination in the form of a direct, specific, supernatural influence needed for human intellectual cognition in this life besides the general divine cooperation needed for the workings of our natural powers, in particular, the abstractive function of the active  intellect.[21]  But they would not regard illumination as supplanting, but rather as supplementing intellectual abstraction.