 Olivi’s act theory would seem to rule out this kind of conceptualism. But what then will Olivi put in its place? He speaks of intellect’s “attending to and considering the real character of a common or specific nature” (Tractatus de verbo 6.2.3; Pasnau 1999, 271–276), as if he has an unproblematic account of intellect’s relationship to the external world. Yet he says nothing to clarify the status of this relationship. He simply does not seem to have recognized the problem of abstract knowledge as a fundamental metaphysical motivation for the object theory. In this respect his overall account, although conceptually innovative, remains fundamentally incomplete.