 Sensory Cognition (Wood 1982, pp. 214–17, 220–23; Tachau 1988, pp. 89–100; Denery 1998, pp. 28–39; Lička 2016; Pickavé 2017; Bolyard 2021, section 4.2.2): The intellect is not the only cognitive faculty that functions by putting the cognized thing into esse apparens: the sensitive faculties also work in this way according to Auriol. In fact, Auriol uses sensory cognition, and his claim that the senses form esse apparens, as further proof that the intellect does so as well. In a famous passage in Auriol’s works (Scriptum, d. 3, q. 3, a.1, ed. Buytaert, vol. 2, pp. 696–99), one that was known to and criticized by William Ockham, Auriol creates an account of sensory cognition that takes its point of departure in a group of “experiences” that Auriol thinks prove that the senses cognize by actively placing the object sensed in esse apparens. Thus, if someone were on a ship moving down a river, it would appear to that person that the trees on the shore were moving; when a baton is twirled extremely rapidly, it appears to the viewer that a colored circle hovers in the air; a stick placed halfway into a bucket of water appears to be broken; if I press on my eye while looking at a candle, it will appear that I see two candles; upon looking directly at the sun, an afterimage appears. Auriol gives eight experiences like these, but for him all of them lead to the same conclusion: that in each of these cases, what appears to us (i.e. our erroneous perception) does not correspond directly to reality but is a result of the senses’ putting the object into esse apparens. Take the case of the twirling baton: what is the circle that appears in the air? It can’t be anything real existing in the baton itself, since the baton is straight. Nor, clearly, is the circle something real hovering in the air. Finally, the circle is not something in vision or in the eye, since we are seeing the circle and not our vision of it, and also since the circle appears to be in the air. For Auriol, the only possible explanation for the circle is that it appears to us because our sense of sight has actively put the baton into esse apparens. More generally, what we see in these cases is “only the appearance of the thing or the thing in esse apparens.” Sensory error, for Auriol, is explained by appealing to the fundamental activity of the senses. And Auriol insists that the senses are just as active in cases where they function correctly; this is because, since activity is a noble trait to have, if in erroneous visions our sense of sight actively places the thing seen in esse apparens, it will certainly do so in veridical visions. The difference between a veridical sensory experience and an erroneous one is that in a veridical one the way the object of cognition appears and the way it is in extra-mental reality coincide. So in veridical sensory experience we have no way to tell that the senses are placing the thing into esse apparens. Thus, these experiences of sensory error are of immense importance, since it is only through them that we can discern the necessary role that esse apparens and the activity of the senses play in all sensory cognition.