his work Kitab Al-Shifa The Book of Healing, Book I, Chapter 8, as: Avicenna elaborated on his definition of truth later in Book VIII, Chapter 6: However, this definition is merely a rendering of the medieval Latin translation of the work by Simone van Riet. A modern translation of the original Arabic text states: Aquinas (1225–1274) Reevaluating Avicenna, and also Augustine and Aristotle, Thomas Aquinas stated in his Disputed Questions on Truth: Thus, for Aquinas, the truth of the human intellect (logical truth) is based on the truth in things (ontological truth). Following this, he wrote an elegant re-statement of Aristotle's view in his Summa I.16.1: Aquinas also said that real things participate in the act of being of the Creator God who is Subsistent Being, Intelligence, and Truth. Thus, these beings possess the light of intelligibility and are knowable. These things (beings; reality) are the foundation of the truth that is found in the human mind, when it acquires knowledge of things, first through the senses, then through the understanding and the judgement done by reason. For Aquinas, human intelligence ("intus", within and "legere", to read) has the capability to reach the essence and existence of things because it has a non-material, spiritual element, although some moral, educational, and other elements might interfere with its capability. Changing concepts of truth in the Middle Ages Richard Firth Green examined the concept of truth in the later Middle Ages in his A Crisis of Truth, and concludes that roughly during the reign of Richard II of England the very meaning of the concept changes. The idea of the oath, which was so much part and parcel of for instance Romance literature, changes from a subjective concept to a more objective one (in Derek Pearsall's summary). Whereas truth (the "trouthe" of Sir Gawain and the Green Knight) was first "an ethical truth in which truth is understood to reside in persons", in Ricardian England it "transforms...into a political truth in which truth is understood to reside in documents". Modern philosophy Kant (1724–1804) Immanuel Kant endorses a definition of truth along the lines of the correspondence theory of truth. Kant writes in the Critique of Pure Reason: "The nominal definition of truth, namely that it is the agreement of cognition with its object, is here granted and presupposed". However, Kant denies that this correspondence definition of truth provides us with a test or