 Among Aristotelians there was considerable disagreement on these issues. But Ramus took an extreme position. He explicitly denied that there could be more than one method and that there was any difference between methodus and ordo. As a consequence of his definition of an art, he could not accept any uncertainty as to how one should proceed or as to whether the procedure should be natural or artificial. In his succinct Latin formulation, he claimed that what was notiora nobis, more known to us, must be the same as what was notiora naturae, more known to nature. What is more general with respect to nature must consequently have priority in our method over what is more particular. If you see a living creature in the distance, it is not until you are closer to it that you will be able to identify it as a human being, and it will take still more time before you can eventually recognize who it is. This example shows, according to Ramus, that a method which proceeds from the general to the particular is not arbitrary but natural (Ramus, Quod sit unica doctrinae instituendae methodus, p. 117). Since it was obvious, at least to Ramus, that an argument is more general than an axioma, or proposition, and that an axioma is more general than a syllogism, this proved that his way of organizing logic was the correct one. The other arts should, of course, be constructed in the same way. In medicine, for example, it is natural to start with the whole body before you go on to the limbs. When you cure a man who has a wound on his forehead, you can either say that you cure him or his whole body, but not that you cure his eyes or his belly, which, like his forehead, are parts of his body (Ramus, Dialectica 1569: 487).