This nature or naturalness of the individual completely implies its proper essence taken in its contingent reality, limited for its proper totality. Occam, what it seems, not it distinguishes the essence from the existence, as they make it the scholastic, being that the essence of an individual is its proper contingent existence. An admitted time that the cognitivo act of the intellect apprehends and judges what it is evident of data object (intuitivo knowledge), and that by means of a relation of similarity between the given object (similitudo) and the representative act (to naturaliter) the operation of chaining of existing terms occurs or not (theory of the proposal) express for the significao acquired for each term inside of the disposal of such proposal (theory of the assumption) as a contact that measured the contingent object and intellectual operation (abstrativo knowledge). All this development alone is possible to break contingency. Occam is sufficiently clearly concerning this question of the contingent individualizao, affirming it as the only source for the knowledge. Without the experience of the individual evidence, it does not have possibility of that by no means intellect supports the existence of such knowledge. Occam restores the empirical method as the only form of knowledge ' ' real' ' , supporting that of one it forms the individual contingent it can be corrupted.
It is followed: The intuitivo knowledge happens on the contingent individual as evident and always existing. Of the experience of this some contingent individuals or ' ' singulares' ' the abstrativo knowledge can happen under two forms: Abstracting from the experience a contingent multiplicity that if relates only for logical connections consisting by the terms. Creating from these connections a relation of necessity not justified, for the fact of the contingent individual to express total while it is. Said this, for the philosopher, the individual only exists while such.