One sees that at the root of such a view there lies the consciousness that man himself is able to develop a higher knowing, which is no longer mere knowing--in a purely natural manner--on the basis of what his various sciences have yielded him. The Scholastic view declared knowledge to be impotent to such a development; and, at the point where knowledge is supposed to cease, it called in to the help of knowledge a faith basing itself upon external revelation. Nicholas of Cusa was thus upon the road to develop out of knowledge itself that which the Scholastics had declared to be unattainable for knowledge. We thus see that, from Nicholas of Cusa’s point of view, there can be no question of there being only one kind or mode of knowing. On the contrary, for him, knowing clearly divides itself into two, first into such knowing as mediates our acquaintance with external objects, and second into such as is itself the object of which one gains knowledge. The first mode of knowing is dominant in the sciences, which teach us about the things and occurrences of the outer world; the second is in us when we ourselves live in the knowledge we have acquired. This second kind of knowing grows out of the first. Now, however, it is still one and the same world with which both these modes of knowing are concerned; and it is one and the self-same man who is active in both. Hence the question must arise, whence comes it that one and the self-same man develops two different kinds of knowledge of one and the same world.