 This account of the knowing process provides a twofold origin of human knowledge: the first empirical, from the senses; the other transcendental, from the active intellect. On the one hand, the external and internal senses collect, decode, and elaborate information that comes from a singular material thing present to the senses. The result is the formation of a phantasm of a thing. On the other hand, the active intellect impresses on the material intellect the intelligible species, when the phantasm inhering in the elementary thought is presented to the material intellect itself. Intellection seems thus to consist in the matching, so to speak, of a phantasm with an intelligible species, a sort of classification of world items, in virtue of which any given singular item is referred back to its type. This entails that for Burley, the cognitive process is aimed at the second operation of the intellect, namely judgment (e.g., “Sortes est homo”), and not simply to abstraction, since it is by means of judgment that the intellect subsumes a given token (the material thing) under its type (the natural species). This fact also explains why the answer to the question concerning the proper object of the intellect is complicated.