after conceiving of something that exists, and then of something resembling it or composed of its parts—such as a sea of mercury, a mountain of ruby, multiple gods, and the like. We then negate it.

The mind cannot otherwise originate a wholly novel conception of something nonexistent that bears no relation whatsoever to existing things, whether this belongs to theoretical or scientific knowledge—as when an agent conceives of what he will do before doing it. This is, in fact, a conception of something nonexistent that is to be brought into existence. Other conceptions likewise concern something nonexistent, whether possible or impossible, which may or may not come into existence. Thus, whether related to action or not, the human mind cannot originate a conception of something nonexistent without material drawn from what exists, just as human power cannot produce anything without existing material. Origination from nothing belongs exclusively to divine lordship. The manner of knowing and acting is a separate subject.

This makes clear that knowledge of what exists and its attributes is the foundation, while knowledge of nonexistence, whether absolute or qualified, is secondary and dependent upon it. Moreover, knowledge of nonexistence benefits the knower only insofar as it completes knowledge of what exists or serves the perfection of the existent itself. Merely conceiving of “nothing” does not confer any attribute of perfection upon the knower. Knowing, however, that an existent is free of deficiencies, for example, is knowledge of its perfection. Likewise, knowing that it has no partners is knowledge of its oneness, which is an aspect of perfection. Similarly, conceiving of what one intends to do leads to performing the action, while conceiving of what one intends to refrain from leads to abstention: the absence of an evil whose absence perfects the existent.

What I have said here concerning knowledge and speech applies equally to intention and action. Intention is directed primarily towards something existent—namely, the action—and only secondarily towards nonexistence—namely, abstention—in order to ward off harm from the intended existent.