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Hence, since a being [ens] is predicated analogically of the ten categories, it is divided among them in function of diverse modes [or measures]; hence, to each is owing its proper mode of predicating. From which it is clear that items which are primary as to diversity can have one analogically common intentio or concept under which those [items] are distinguished, not through other differences, but by their very selves, as by diverse modes [or measures or degrees] of participating in that ratio, such that that ratio is more like [similior] to one than to another of the analogical items under that ratio.

And Capreolus concludes: From which it is clear that “being” [ens], “the good,” “the just,” which are said in common of the God and the creature do not say two concepts, viz. one of the God and another of the creature, but the same [concept], which nevertheless is an imperfect ratio of the God and a perfect [ratio] of the creature, by which concept, nevertheless, both the God and the creature are conceived [concipitur]. , though we are not yet addressing the second part of the conclusion. References to this text will occur in the replies to many objections, not only regarding the but also regarding the conclusion.

The second argument of Scotus is: … “a being” covers [distribuitur pro] the God and the creature in a single sweep [unica distributione] when one says: “every being”; but this is not true in equivocals or in analogical. [132B] Capreolus replies: … the minor is denied. e. ” We should notice that Capreolus has indicated the possibility of restricting the scope of “a being” merely to the ten categories. 3. P. Scotus’s 6th argument: … everything which has a “what” [quid] is univocal, because predication as to what [praedicari in quid] expresses the quidditative ratio; but “a being” has a “what,” as is clear from the first two premises.

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