If we say that the proper object of the human intellect is the abstracted quiddity of the sensible as represented in the phantasy, then we are affirming that human knowledge as it operates within the union of body and soul essentially depends upon materiality. This is why the last portion of the proper object’s definition – represented in the phantasy – must be equally emphasized when discussing human cognition. Noticing that brain injuries, intoxication, sleep, etc. disrupt or prevent human learning does not constitute an argument against the immateriality of the intellect. In fact, according to the proper object’s definition, this is exactly what we should expect.