  Over the years, however, Henry seems gradually to abandon this theory of the double exemplar in order to make room, on the one hand, for a reworking of the defining process of essences through their progressive determination, as described by Aristotle in the Posterior Analytics (Marrone 1985, 2001 and 2011), and on the other, for a reinterpretation of illumination as the constant presence in act, albeit in a recess of the mind (abditum mentis), of the image of God (Quodl. IX, q. 15). Concerning the first aspect, it is worth noting that in the Summa articles dedicated to the knowableness of God, an exact epistemological process is described, according to the scheme of the Posterior Analytics, that begins with the pure acquisition of the name of a thing, proceeds to the ascertainment of its essential being (the fact that a given thing is possible and not a mere figment), and arrives at knowledge of a res in itself through its definition and the successive determination of its other essential features and properties by means of an operation of the composing and dividing intellect. Concerning the second aspect, this theme would find an indirect echo in the doctrine of the ground of the soul elaborated by Dietrich of Freiberg and Meister Eckhart. This presence, to which the mind is constantly directed without any mediation, albeit through an operation of which we are almost always unaware (intelligere abditum), is for Henry what directs the mind itself to all authentic knowledge (Emery 2001).