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I now go on to Capreolus’s answer to the third argument from Aureol. The objection contended that the categories were primary as to diversity. The reply is important for our present purposes. We read: To the third it is said that for some things to be primary as to diversity [primo diversa] can happen in two ways. IN ONE WAY, that they agree in DOES BEING HAVE A NATURE? 35 nothing real, nor in any form univocally participated in by them, nor do they have proper differences by which they be distinguished from each other under that [supposed] common [item]; and thus it is conceded that the ten categories are primary as to diversity, as St.

133A–B] DOES BEING HAVE A NATURE? 1. Both texts explain that the proper division of being as such is by virtue of modes. Our discussion has to do with the sort of multiplicity of being which Thomas explains through his doctrine of the categories as modes of being. Thus, Capreolus does not include in his quotation of either text from the DV what pertains to the transcendentals (which was Thomas’s own primary subject in those texts). The second of these two texts I would say is better than the first.

144 A] This concludes the entire discussion. I have often asked myself how well this approach to analogy by Capreolus, depending so heavily on the Sent. 13. 13, in that a distinction is made in both places between the “health” model and the analogy of being on the basis of the way in which the analogy is grounded in reality. The analogy of being is always the doctrine of attribution or imitation on the side of things, inequality of representation on the side of the concept. DOES BEING HAVE A NATURE?

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