 Even when considered simply as a history of the terminology, this account is seriously mistaken. Late scholastic discussions often cite Augustine, in particular Book XI of his On the Trinity, in which intentio plays a central role. And while Augustine does identify intentio there with will (uoluntas) and even love (amor), he does not have practical concerns exclusively or even primarily in mind. On the contrary, his focus is on cognition, starting with vision and continuing on with memory, thought, and self-knowledge. It is just that he thinks that in order to account for the directedness of these states, their analysis must ultimately include a certain practical element, rather than the other way around, where all practical attitudes must be explained in terms of cognition. Augustine argues that vision and perception generally cannot be analyzed simply into subject and object (as on Aristotle’s account). That would leave out something essential, which is needed to direct the sense to the perceptible object and keep it fixed on it. Augustine identifies this third element as the perceiver’s intentio, which he characterizes as a kind of striving or will. It is precisely because a trio of factors are required, in fact, that he believes psychology can be useful to Trinitarian theology. Since humans are made in God’s image, each human (or more precisely, each “inner man”) must also replicate God’s triune structure. The role intentio plays in cognition is parallel to that of the Holy Spirit, mediating between the Father and the Son: it mediates between the object and the cognitive faculty. Later scholastics were thus right to cite Augustine’s use of intentio in discussions of cognition, establishing a direct link to late antiquity, independent of the contributions of Arabic philosophy, in the history of what Spiegelberg called “extra-practical” intentionality.