![]() ![]() Transcendentals, on the other hand, regard radically different things, of which at least one is infinite. Predicamentals regard things not radically different from one another and such as can be made up of a potential principle and an active principle to put it succinctly, they concern finite things, adequately conceived. As regards Novák’s first criticism, we maintain that Mastri’s works are not lacking in pages which demonstrate the distinction between the nature of the extra-mental foundation of transcendentals and the nature of the extra-mental foundation of predicamentals. ![]() The second illustrates Mastri’s doctrine regarding the univocity of this being in the form of a presentation of the most delicate passages in Mastri’s argumentation. The first provides an examination of Mastri’s doctrine regarding the contraction of the transcendental being in the form of a confutation, on a historical level, of the criticisms formulated by Lukáš Novák (and John Punch). This article is divided, de facto, into two sections. Ens commune, taken as it is in reality, is identical with transcendental being hence, on the one hand, it is common both to material substances and to spiritual substances and, on the other, it is in a way posterior to the latter substances, since it depends upon them. Furthermore, one can notice that the Italian Dominican maintains that God is both cause of the subject of metaphysics and part of it. In reality they are identical, but before the mind they are not completely identical. Thus, in Aquinas’s view, transcendental being is an ontological/metaphysical notion common being is an epistemological notion. For him, transcendental being includes all its inferiors by contrast, common being includes some inferiors of being (general rationes rationes of immaterial substances as far as the latter are taken as principles of being), but not all of them (particular rationes of material beings rationes of immaterial substances different from those which characterize these substances when the latter are taken as principles of being). As for Thomas Aquinas, for instance, I argue that he does not consider the ens commune, which is the subject of metaphysics, as conceptually identical with transcendental being. The positions of a number of authors from Antiquity to the Later Middle Ages concerning this themes are examined here and their historical relationships investigated. As a consequence it identifies five elements constituting the question of the nature of metaphysics: the epistemological role of the subject/object of science the degree of insight of metaphysics into that which it considers the role assigned to God and separate substances within metaphysics the relationship between metaphysics, or rational theology, and revealed theology and the different conceptions that authors develop of the notion of being. The essay traces the history of the debate on the nature of metaphysics and its object from Late Antiquity to the 14th century in the frame of the history of the debate on the nature of the subject/object of science. ![]()
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