 This is not the only place in Descartes’ work where innate and adventitious ideas are cast as sharing the trait of having their respective origins in things existing independently of his mind. For instance, in Comments on a Certain Broadsheet, published in 1648, Descartes casts innateness as a faculty (AT VIIIB 358; CSM I 304), which aligns with what he had said to Hobbes in the Third Set of Replies: “…when we say that an idea is innate in us, we do not mean that it is always there before us. This would mean that no idea was innate. We simply mean that we have within ourselves the faculty of summoning up the idea” (AT VII 189; CSM II 132). Scholars note that this may be different from the way in which innate ideas were cast in the Third Meditation. But in the sense of innate–as–faculty, in Comments on a Certain Broadsheet, Descartes goes on to say that there is a sense in which even sensory ideas (ideas of qualities such as pains, colors, sounds, and so on), ideas arising via the senses, which are a species of adventitious idea, are nevertheless innate. The argument unfolds as follows: Given that the human (or embodied) mind has the faculty or capacity to have sensory ideas of pains, colors, sounds, and so on, where these are occasioned on the occurrence or presence of certain motions in the brain, and nothing of the motions in the brain is transferred to the mind, and nothing resembling the pains, colors, and sounds is present in bodies (including the brain), then the ideas of pains, colors, and sounds (i.e., the ideas of those qualities) “must be all the more innate.” (AT VIIIB 359; CSM I 304) 