 Holkot did differ with Ockham in the details of his epistemology. Holkot, like Ockham, adopted the terms “intuitive” and “abstractive” cognition to designate the basic forms of human understanding. But Holkot’s treatment of intuitive cognition differed from Ockham’s on the question of the possibility of intuitive cognition of non-existents. For Ockham, intuitive cognition was the direct intellectual cognition of the presence and existence of an object. Holkot used Ockham’s own style of analysis to develop his critique. He noted that “intuitive cognition” was a connotative term, connoting both a kind of quality, which is cognition, and the cognized object as it exists and is present in itself. The term stands for the co-presence of cognition with its object. This led Holkot to argue against Ockham’s contention that God’s omnipotent power to cause directly whatever is ordinarily caused through secondary causes would enable God to conserve the intuitive cognition of an object even after the object has been destroyed. Holkot objected that given the meaning of the term “intuitive cognition,” if God were to conserve cognition of an object after destroying it, that cognition by definition could no longer be an intuitive cognition. It would be an abstractive cognition, the kind of cognition present in the absence of an object.