 Therefore, if there is to be any non-miraculous recognition of this pure truth in this life, then it has to occur differently. Henry argues that even if we do not have a direct intuition of divine ideas as the objects cognized (whereby their particulars are recognized as more or less approximating them), we do have the cognition of the quiddities of things as the objects cognized by reason of some indirect cognition of their ideas. The reason for this, Henry says, is the following: