 It is this idea that Duns Scotus opposes. He would not, of course, have opposed the idea that the human mind was created by God and thus owes all its powers to God. (Scotus was, after all, a theologian.) But he did deny that scientific knowledge involved a special divine illumination. His argument proceeds in two stages. He insists, first of all, that Henry’s restrictions on the powers of the human mind, rather than leading to scientific certainty, lead inevitably to scepticism. If the human mind is naturally incapable of grasping these truths, then no amount of divine light will help it. He then argues that there are four kinds of naturally attainable knowledge that give rise to the certainty required for science. There is, first of all, knowledge of “matters knowable in an unqualified sense,” such as the fact that a triangle has three angles equal to two right angles. The second is knowledge of “matters knowable through experience,” such as that the moon is eclipsed. The third is knowledge of “our own actions,” such as the fact that I am awake. The fourth is knowledge of “matters we are currently aware of through the senses,” such as that the object in front of me is white (Scotus Ord. I dist. 3, pars 1, qu. 4, adnot.).