  However, the above concerns knowledge in general, scire in the broadest sense. Moving on to knowledge in the strict sense, proprie scire or certitudinaliter scire, things get more complicated. As in Augustine's Soliloquia, it is important to distinguish between what is true and truth itself. Sensation only grasps id quod verum est (“what is true,” and something is true in that it is a being on the basis of the simple conversion of transcendentals). Knowledge of the truth implies something more; it implies the knowledge of the nature — the essence — of a thing, a knowledge that can only be obtained by comparing the res to its exemplar (“intentio enim veritatis in re apprehendi non potest nisi apprehendendo conformitatem eius ad suum exemplar” — “the intention of truth in a thing cannot be apprehended without apprehending its conformity to its exemplar”).