 Obviously if we do not have access to the things themselves, but only to the outward appearances of particulars, we cannot come to know things by their causes either: “Whence comes its nature?” as he says. We are told, states Sanches, that knowledge means understanding something by its causes. But this cannot be the case and the example he gives to illustrate his point, is that of the father-son causal relation from Aristotle’s Physics 194b30: “the father is the cause of the child”. But this, argues Sanches, does not lead to any kind of knowledge about the child, “for what does my father contribute to an understanding of me?” (TNK: 195). Nothing. The infinite regress required by the notion of causes applies no less to universals than it does to particulars. For even if one were to stop at God, as “both the first cause and the final end of all things” (TNK: 196), and avoid the infinite, in 