 In accordance with this conception of truth, Thomasius conceives of the mind as fundamentally active with its ideas (rather than merely passively reflecting the order of nature) such that things must be in agreement with its nature and capacities in order to be cognized or willed. Thomasius does not himself explore the principles that might govern the mind’s activity nor draw any idealistic consequences from this conception of truth—that, for instance, things insofar as they agree with our intellect might differ considered apart from it—though his successors such as Adolph Friedrich Hoffmann and Christian August Crusius would (on the latter, see  §5.2  below).