Diagraph of Metaphysic or Ontology

Prior. See DD.

Posterior. See dd.

Page 18

VV. Principle is that, from which a principiate depends. It is either

Imaginary, which doesn't belong to something except according to our conception.

Real, which belongs to something in reality, apart from the conception of our mind. It is either

Through itself, which by its own characteristic virtue & nature is assigned to a principiate. It is either

Of being; from which a principiate has an origin. It is either

First whence something arises from the first. It is either First simpliciter, which has in itself no other prior principle. First secundum quid, which has in itself another prior principle.
	Each is either
Depending from a first, is that which subordinated by the first.

1

Intrinsic.

Extrinsic.

2

Transient.

Permanent.

A principle of examining. See ξξ.

Through an accident, which is assigned to a principiate through a certain extrinsic and accidental respect.

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ξξ. Principle of examining, is that from which a principiate is learned. It is either

vv. A principiate is that which depends on a principle. It is either

1

Imaginary.

Real.

2

Uncomplex.

Complex.

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X. A cause is a principle from which an effect depends. Of this it should be considered

General distinctions. These are obtained out of either

1. By mode of causation. And in this way some are

1

Per se, which is caused by its own power.

Per accidens, which is caused by an extraneous power.

2

Ordinary, which is caused according to the common and usual order of nature. And it is called natural.

Extraordinary, which is caused contrary to or byoned the common and usual order of nature. And it is called preternatural or supernatural.

3

Necessary, which is caused necessarily or simpliciter.

Contingent, which is caused contingently.

4

Natural, which is caused out of the power of nature alone and by instanct.

Proairetic, which is caused with planning, or out of free and voluntary constition and arrangement. It is either

Moral

Artificial

5

Common, which is responsible for the influence of general causation. It is called general or universal.

Proper, which is responsible for the influence of special causation. It is called special or particular.

2. By the order of causation. ππ.

3. By the nature & condition of its causes. See ρρ.

Species. See ωω.

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ππ. Of the order of causing. And thus a cause is

ρρ. By nature & condition of the cause itself. In this way a cause is

ωω. Species. Indeed it is some cause

Extrinsic, which exists beyond the essence of its own causing. It is either

A limit is an extrinsic cause, of which, for example, something is finite. It is either

Ultimate, to which the rest of the limits are referred. It is ultimate either

Simpliciter, which has no other limit to which it is referred.

Secundum quid, which is such only in a certain respect.

Subordinated by an ultimate, whereby an intermediate is referred to an ultimate.

An efficient cause is an extrinsic cause, from which an effect is. It is either

Principal

Not principal, it being either

Impulsive, which overcomes an efficient principle [and] results in an effect. It is either

External, fully sufficient in advance which exists apart from the principal effect.

Internal, inducing which exists within a principal effect.

Instrumental, which is attached to principal causes, [and] is taken up from the same to the effect. It is either

Active, which moves by itself in causation, and it is called in assistance working together.

Passive, which in causation it is moved or considered by itself only: a cause exemplar pertains to this.

Intrinsic, which constitute a causal essence. See δδ.

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δδ. Moreover it is either

Matter, which is an intrinsic cause from which a material embodiment exists. It is either

Sensitive & corporeal is composed from a corporeal material embodiment. It is either

Transient, which does not remain in a material embodiment except by force.

Permanent, which actually abides in a material embodiment.

Intelligible & incorporeal is composed from an incorporeal material embodiment.

Form is an intrinsic cause, through which a formation is. It is either.

Generic, which a formation has from its own genus.

Specific, through which a formation is established in a certain species, & is distinguished essentially from another.

x. Effect is a principiate deriving from a cause.

And it is called by reason

Of efficiency, Effect.
Of matter, Material embodiment.
	It is either
Of form, Formation.
Of finality, finite.

1

Through itself.

Through an accident.

2

Ordinary.

Extraordinary.

3

Necessary.

Contingent.

4

Natural.

By choice.

5

Moral.

Artificial.

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Y. Subject is what is attached to something other than an essence: or what is subjected to an adjunct. It is either

Receiving, which receives an adjunct. It is either

Of inherence, which receives an adjunct in itself, or in what an adjunct proves to be. It is either

Universal, which is equal to its adjunct and reciprocates with the same.
	Each is either
Particular which is confined to its adjunct or is beyond what the adjunct extends.

Absolute, by which an adjunct belongs without any limitation.

Limited, by which an adjunct belongs not simply but secundum quid.

Of adherence, which receives an adjunct to itself or near itself. It is either

Of a connection, which receives an extrinsic adjunct to itself.

Of a circumstance, which receives an adjunct near itself.

Occupying. See υυ.

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υυ. Occupying, which is occupied near an adjunct. It is called object. It is either

Per se, which dwells near the adjunct through itself. It is either

Common, which dwells simultaneously near many adjuncts.
	Each is
Proper, which dwells near no more than one adjunct.

1. either

First, which is primarily opposed to its adjunct.

Second, which is secondarily opposed to its adjunct.

2. or

Immediate, which is opposed to its adjunct without a medium.

Mediate, which is opposed to its adjunct by means of something.

Through an accident, which dwells near an adjunt through an accident.

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y. An adjunct is something subjected to something, or what is adjoined to a subject beyond the essence. It is either

Being received, which is received by a subject. and either

Inherent, which is received by a subject in itself, or what exists in a subject. It is either

Necessary, which is in a subject by necessity. And either necessary
Simpliciter, which essentially & unendingly in obligation connects with its subject. It is called adjunct substantial or indivisible.
Secundum quid, which is in its subject immutably in a certain respect.	See ΦΦ.
Contingent, which is in its own subject contingently or mutably, or which is able to be in and to not be in. It is called separable accident, divisible.

Adherent which is received by a subject or near it or around it. It is either

A connection, which is conjoined externally with the receiving.

Circumstance, which externally surrounds the receiving subject.

Being occupied, which is occupied or dwells all around an object.

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ΦΦ. Each is

1. either

Proper, which is in only one subject & beyond that is not sufficient for any other. It is called an idiom or property. A property is either

Simpliciter, which through nature is thus in one thing, that is able to be common in many subjects in no mode or respect.

Secundum quid, which in truth it belongs, in a respect, to only one subject and not to many.

Common, which by nature is able to be in many subjects.

2. either

Native, which is in the subject itself from the first origination.

Adventive, which begins to be in the subject itself only after origination.

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Z. A sign is a sensitive being, signifying a sign through acquaintaince. It is either.

Natural, which by reason of the order of nature has the ability of signifying something. This signifies the same thing in the presence of all people. It is either

Internal, which designates something internal through acquaintance, & is called a concept. It is either

A phantasm, which is a likeness of a perceptible thing, through itself an object of fantasy.

Νοημα is a likeness of an intelligible thing, through itself an object for the intellect. It is called in Latin knowledge. It is either

First, which is outside of the soul [and] represents a thing to the understanding immediately and foremost.

Second, which is outside the soul [and] represents a thing to the understanding secondarily & of a mediating first intelligible.

External, which signifies something external to the awareness. See ββ.

Arbitrary. See γγ.

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ββ It is either

γγ. Arbitrary, is what, by reason of voluntary institution, has the ability to signify something. And for this reason it does not signfiy the same thing in the presence of all people. It is either

Verbal. See λλ.

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λλ. Verbal is what is founded in words. It is either

Spoken, which signifies a thing by announcing a concept in the intellect. It is called produced word: by Aristotle a symbol of an affectation of the soul.
	The distributions of either are selected either out of
Written, which signifies a thing through writing a concept in the intellect. It called written word: by Aristotle a symbol of an affectation in speech.

1. a thing signified, & it is either

A categoreme, which is a vocalization of some thing correctly without signifying another thing. It is either

Of the first intention.

Of the second intention.

A syncategoreme, which is a vocalization of some thing correctly while signifying something: which are

Adverbs.

Prepositions.

Conjunctions.

Interjections.

2. In mode of signification & are

1. either

Abstract, signifying a single thing separately as in, candor, whiteness, humanity.

Concrete, signifying a thing with some conjunction: as in candid, human.

2. either

Proper, signifying a thing without a trope.

Improper, signifying a thing with a trope.

3. either

Certain, signifying a single thing fixedly and distinctly.

Ambiguous, signifying many and diverse things indistinctly and confusedly. It is called equivocal. See μμ.

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μμ. Ambiguity is either of

By chance, whereby a thing by Nature in all things signifies diverse things by chance & without a certain rationale, of which kind is the speech of the French, the law, the evil people, &c.

Counsel, which a thing signifies diverse things by Nature because of a certain reason, without doubt because of either

Indigence of designations for earlier things.

Things lent mutually between analogy, association or affection.

z. Signified, is that which is signified in understanding by a signifier. It is either

1

Incomplex

Complex

2

Corporeal

Incorporeal

3

Natural

Supernatural

4

Terrestrial

Celestial

5

Substance

Accident

6

Present

Past

Future

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AA. A whole is what has parts. A whole is either

Through itself, which has parts properly called. It is either

Universal, which has parts adjacent to themselves, in all of which its essence is shared. universally a whole. It is either.

Genus, is a universal whole, which sustains species under it. It is either

Perfect, which by reason of its like species is common, & it is called genus synonymous, univocal, according to one. It is either

Chief, has has nothing superior to it.

Subaltern, which is able to be a species of superiority and a genus of inferiority. It is either

Remote, by which species are subjects mediately.

Proximal, by which species are subjects immediately.

Imperfect, which unequally, that is according to prior and posterior, imparts itself to its species. It is called a genus in relation to one or of one, or analogous.

Species, is a universal whole, containing beneath it individuals. It is either

Perfect, which receives itself out of its like individuals. It is either

Subaltern, which is therefore a species, in order that a genus is a able to be in some respect, or which shares itself with individuals immediately.

Infime, which has an individual beneath it immediately.

Imperfect, which imparts itself to its individuals unequally.

Essential, which is constituted out of essential parts.

Integral, which is constituted out of integral parts. It is either

Homogeneous & similar, which is constituted out of homogeneous parts.

Heterogeneous & dissimilar, which is constituted out of heterogeneous parts.

Through an accident, which is constituted out of parts improperly called. They are of such kinds

1. Effects, by reason of causes.

2. Causes, by reason of effects.

3. Subjects, by reason of adjuncts.

4. Adjuncts, by reason of subjects.

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aa. A part is what is limited under a whole. It is either

Through itself, which is ascribed to a whole through itself. It is either

Of a subject, which is subordinated by a Universal whole. It is either

Species, which part subjected by genus.

Individual, which is a part subjected by species.

Essential, which constitutes an essential whole. It is either

1

Matter

Form

2

Genus.
	because they are affects concerning the whole.
Difference

Integral, which constitutes an integral whole. It is either

Homogeneous & similar to it with a Whole of name & ousia.
	It is either
Heterogeneus & dissimilar, of diverse name and ousia from a Whole.

Principal which for the saving of a whole is simply necessary.

Less principal, which is able to be removed from a whole without regard to its destruction.

Through an accident, which is ascribed to a whole through an accident, of which kind are

1. Of a cause by reason of being caused.

2. Caused by reason of causes.

3. Adjunct by reason of subjects.

4. Subject by reason of adjuncts.

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BB. Identity is agreement of one being with another, arising from unity of some third, which brings together each. It is either

Rational, through which One Being with another is by reason, that is according to a conception of our mind, the same.

Real, through which one Being with another by reason of some third [thing] is in reality the same. Three are the classes of species of this.

1. Identity is either

Numeric, which exists between them which, by number, that is, share One & the same singular essence.

Specific, which is between them which share between themselves the lowest species.

Generic, which is between them which share between themselves a genus.

2. Identity is either

Causal, which is the agreement of Beings by reason of some cause, either

Of effect.

Of matter.

Of form.

Of limit.

Effective, which is agreement of Beings by reason of some effect.

3. Identity by subject & by adjunct. See πτ.

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πτ. Identity

bb. Diversity is disagreement of one Being from another, arising from three, in which [they] are compared by pluralities. It is either}

Distinction; which is diversity without conflict. It is either

Rational, which comes about according to our mode of conception.

Real, which in reality are distinguish without regard to cogitation of the mind by belonging to what has location. The classes of these species are three. See ☿.

1. Distinction is either Numerical, between them which differ mutually in number, that is by a unique essence. Specific, between them which differ in the lowest species. Generic, between them which differ in genus.

2. Distinction is either Causal, of them which differ in cause. Effective, of them which differ in effect.

3. Distinction is either Subjective, of them which differ in subject. Adjunctive, of them which differ in adjunct.

Opposition. See ☿☿.

☿. Here these pertain to

☿☿. Opposition is difference, including a dispute. Of this it must be noted

1. It is required: to be able to agree assuredly of oppositions neither one to the other nor the other to one, and the same to a third following the same, by the same, and in the same time.

2. Distribution. Indeed opposition is either

Division, namely between them, of which one is equally opposed to many.

Contrariety between them, of which one is opposed to only one. It is either

Positive of them which are affirmatively opposed to themselves in turns. It is either

Adversative of them, of which one thing does not depend on another, but which will perpetually be separated.

Respective of them, of which one thing depends on another on a account of mutual respect between them.

Negative of them which are negatively opposed one to another. It is either.

Contradiction of them, of which one thing simply and immediately negates and excludes the other: such are Being & non-Being.

Privation of them, of which one thing negates and excludes another only secundum quid, indeed in the same subject, which brought forth for the reception of either, with a determination of a certain time. Of this type are: habit & privation.

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CC. Order Order is the disposition of diverse beings accoring to prior and posterior. It is either

Real, which without regard to an operation of the mind exists between diverse beings. It is either

Primary is either

Of origin, of them, of which one is prior in origin to the other. It is called order of nature, or order of being.

Of time, of them, of which one is prior to the other in time.

Secondary is either

Of position, which is of them of which one through itself maintains superior position over the over.

Of dignity, which is of them of which one through itself is more deserving and more excellent than the other.

Of natural enumeration, which is of them of which one through itself is in enumeration prior to the other.

Rational, which depends on the correct judgment and institution of the mind. It is either

Artificial, which art in our cognizing and acting directs. See ♃.

Arbitrary, which something without regard to the prescription of art establishes out of consideration of reason and circumstances. Indeed it is called order of prudence.

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♃. It is either

cc. Disorder disorder, is lack of order between diverse beings.

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DD. dd. The modes of prior & posterior are

1. according to nature, according to nature or origin.

2. according to time, according to time.

3. according to location, according to location.

4. according to worth, according to dignity.

5. according to arithmetic, according to number.

6. according to knowledge, according to knowledge.

EE. A Particular part of metaphysics, governs concerning a Being incomplex in species. The parts of this are two.

One is concerning substance. Moreover, a substance is an incomplex Being subsisting through itself. It is either

Uncreated. See FF.

Created. See GG.

The other is concerning accident. See AAA.

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FF. Uncreated, which exists from itself and through itself: as in the sole God, who is a Being first, most simple and most perfect, the foundation of all good in Nature. Of him we come examining according to our mode of conception either

Essence, which is a pure act, through which God is that which he is, and is distinguished from every other Being. The condition of this is

It is to be not universal, either by genus or one species,

But singular, that is by one number.

Divine attributes, which are either

Properties of God which are

Supreme simplicity. See γγγ.

Supreme perfection. See δδδ.

Actions of God. See ZZZ.

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γγγ. Supreme simplicity is a property of God, according to which he is most simple, having no part in any real composition.

δδδ. Supreme perfection, is a property of God according to which he is most perfect having no part in any defect. The classes of species of this are five.

1. Supreme

Infinity, which is a perfection of God, according to which he is absolutely infinite, having no part in any determination, limitation, and random measurement.

Ubiquity, which is a perfection of God, according to which he is omnipresent, having no part in any location of existence.

2. Supreme

Immutability, which is a perfection of God, according to which he absolutely is immutable, having no part in any passive potential for receiving change in himself. The species as it were of this are

Absolute necessity, according to which God simpliciter in his essence is not able to have it in another way.

Absolute immortality, is according to which God at no times is dead, and also is not subject to death.

Eternity, which is a perfection of God, according to which he is free from beginning, succession, and ending.

3. Supreme

Goodness, which is a perfection of God, according to which he is best having no part in anything bad. This is either

Absolute, according to which God in himself is good, without respect to creatures. This is called natural good.

Respective, according to which God is good towards his creatures. This is called moral good. It is either

General, which God administers to all his creatures; which kinds are: love and general benignity.

Special which God administers to creatures endowed with reason, particularly to the human genus. Which kinds are:

Veracity.

Fidelity.

Mercy.

Justice.

Mercy.

& c.

Blessedness, which is a perfection of God, through which he himself is bound together in himself, needing no other good.

4. Supreme

Wisdom or omniscience, which is a perfection of God, according to which he is perfectly wise, subject to no error of ignorance.

Power or omnipotence, which is a perfection of God, according to which he is able to will and do all things, which are not opposed to his nature & do not involve a contradiction.

5. See πλ.

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πλ. 5. Supreme

Dominion, which is an absolute property of God, which he has in creatures in his own universe.

Liberty, is an absolute want of distinction of God with respect to doing & not doing such as this rather than that, divided from every necessity of external violence.

ZZZ. Actions of God are either

Internal or immanent, which are limited by God, & not produced in some object other than God; of such a kind are these, in which God himself cognizes, wills, loves.

External or transseunt which are produced in some object outside of God. These are either

General, these either

Eternal, & either

Preordination, which is an external action, by which he from eternity has determined, for his liberty and good will, what, in his time, might be future, and indeed he has ordained a fixed means because of it.

Precognition, is an external act of God, by which he foreknows from eternity all future things which may exist.

Temporal; as in

Creation, which is an external act of God, by which in the beginning of time he had produced the world and all species of things sustained in him by a hyperphysical mode, & to this point in his time he does not produce an indivisible out of no things.

Management of things, is an external action of God by which the world is made in itself, [and by which] he administers and conserves wisely and competently all things which are in it. It is either

Ordinary, by which God according to usual and common arrangement and course of nature by his own sanctification, administers and conserves worldly things.

Extraordinary, is that by which God contrary to the common and usual order of nature and by his own sanctification administers and conserves certain things in the world.

Special, which belongs to understanding creatures, particularly the genus 'man': The modes of these are

Redemption
Regeneration
Justification	of which kind the doctrine of sacred theology is.
Salvation &
others

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GG. Created substance, is that which has its origin from God in time. In it generally are selected considerations

1.

Essence, which is the first act of a created substance, through which it is what it is. It is distinct from a created substance

In reason.

In reality.

Accidents of a created substance are either

Properties idioms, which are

Composition, which is a property according to which a created substance is composite.

Created perfection, wich is a property, according to which a created substance is in its own genus and order perfect. The species of this are see ♂.

Motions, which are actions, according to which a created substance is said to move or experience. These are either

Actions
	Indeed every created substance either moves something or is moved.
Passions

2. Distribution. Indeed every created substance is either

Spirit. See HH.

Body. See LL.

♂ The species of created perfection are

1

Finitude
	Indeed every created substance is finite and local.
Locality

2

Mutability
	Indeed every created substance is mutable & in time.
Time

3

Natural goodness
	Indeed every created substance is good naturally and suited for moving.
Power of movement

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HH. Spirits may be considered

1. lógos. Indeed a spirit is a created substance, having no part in corporeal form.

2. Affections, which are

1. To be produced immediately out of nothing.

2. To be without matter and form, having no part in matter or form.

3. To be without magnitude and parts, having no part in magnitude or pieces.

4. To be imperceptible through itself.

5. To be in a place without occupying or filling up a spatial location.

3. Species. Indeed a Spirit is either

An Angel, which is a perceiving spirit, immortal, through itself free from union with any body, established in service of God and man. Considerations of this [are]

1. Quality: which is either

Innate, which is a faculty

Of perceiving.

Of willing.

Of moving location.

Adventitious, it [is] either

Intellectual, which is the knowledge of an Angel which it has concerning things. It is either

Natural, depending on a natural relevation.

Supernatural, depending on a supernatural relevation of God.

Moral, which is a habit, through which an Angel is disposed to moral actions.

2. Movement, which is either

Action, either

Internal
	Each is either
External

Natural.

Moral.

Artificial.

Passion.

3. An Ethical Distinction in

Good
	angels, concerning which [see] the holy Theology.
Bad

Substantial Form, see KK.

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KK. Substantial form, which is spirit created by God in this land, that a natural body united with matter is formed. It is either

Nature, which is an incorporeal substance determined by the fashion of an inanimate body.

Spirit, which is an incorporeal substance determined by the information of a natural animate body. It is either

Irrational which is a blessed spirit, which without an organic body cannot subsist separately. The foresmost species of this are

Vegetative, which is determined by the information of a living body, because it is living.

Sentient, which is determined by the information of an animal, because it is animal.

Rational, which is an understanding spirit able to subsist without a human body, [but which] naturally survives with one.

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LL Body, is a created substance, fitted through itself by dimension. Of this it should be observed

1. Affections which are

1. To be of some size through itself, & extended in

Length

Width

Depth

2. to be mensurable.

3. to be terminated in surface.

4. To have a figure through itself.

5. To have position, order & remote parts.

6. to occupy & fill a certain spatial location.

7. to be divisible through itself into corporeal parts.

8. to support a reason of bounding of place, from beginning, to end.

9. to be perceptible through itself.

10. [sic] to be continuous or continguous with another body.

2. Distribution, Indeed every body is either

Immaterial, which is produced out of no matter. The species of this are

The Supreme heavens, which is the body created by God immediately out of nothing, that it may be the home of spirits, men, and created things. The proper adjunct of this is to be

Most ample.

Most capacious.

Most brilliant

In the highest location of the world above the remaining visible heavens assembled & established

First matter which is the body created by God immediately out of nothing, that it may be the primary material principle of natural bodies.

Material, which is produced out of something material. It is either

Natural, is treated in natural philosophy.

Artificial, which is treated in the arts present in mechanics.

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AAA. An accident is an uncomplex being, existing in some subject of inherence. Of this these should be observed

1. Affections, which are

1. To inhere in something or to be in a subject of inherence.

2. To be a more imperfect body.

3. To be a nature following from its subject.

4. And consequently not to constitute an absolute essence of its subject, but to comprehend it constituted either necessarily or contingently.

5. To be predicated of its subject derivatively, that is, not in abstract, but in concrete.

6. To characterise its subject.

7. To not be able to be transformed from one subject into another.

8. To produce either through motion or without motion through simple emanation or reverberation.

2. Distribution. It is either

Absolute, which has an absolute essence. The species of this are

Quantity. See BBB.

Quality. See EEE.

Movement. See GGG.

Respective. See MMM.

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BBB. Of these accidents it should be considered

Abstract, such as size, is an accident, from which something is designated of such a size. It is either

Absolute, by which something is called of such a size in itself, without comparison to anything. It is either

Magnitude, which is an absolute quantity, by which something is called large in itself. It is either

Extensive, according to which something is extended and measurable. It is called quantity of Mass. It is either

Simple, which consists in one dimension and is either

Longitude, which is a simple magnitude according to which something is long.

Latitude which is a simple magnitude according to which something is wide.

Profundity, which is a simple magnitude according to which something is deep.

Composite, which consists in many dimensions. It is either

Surface, which is a magnitude composed out of longitude and latitude.

Corpus of Mathematics, which is magnitude composed out of longitude, latitude, and profundity. It is called Mass or triple dimension, Greek three dimensions.

Intensive, according to which something accepts in itself grades of perfection. It is called of amount of perfection, of virtue, of degree.

Number is an absolute quantity, according to which something is called numerable. It is either

Active, by which something [is] numbered. It is either

First which is of its origin, as a unity [is] while [it is] numbered by itself.

Proceeding from the first, which derives its origin from a first [thing].

Passive, [which] is the numeration of a multitude of diverse things.

Comparative. See CCC.

Concrete, as in size. See DDD.

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CCC. Comparative, from which something is said to be great not simpliciter, but in comparison to something. The species of these are

1

Magnitude.

Smallness.

2

Length.

Shortness.

3

Width.

Narrownes.

4

Height.

Lowness.

5

Gravity.

Levity.

DDD. Concrete or of such a size, which is a disposition in quantity. It is either

1

Through itself, by which a quantity inheres per se.

Through an accident, which, because of something by which it is adjoined, it is called so great.

2

Absolutely such a size, because the disposition is absolute quantity, & either

Extensive, which is mensurable and a real thing divisible in parts of which it consists.

Intensive, which is large in position, & is able to be divided in the cogitation of the mind.

Comparatively such a size, because the disposition is comparative quantity. The property of this is

Equality or parity, through which the compared things have between themselves one and the same quantity.

Inequality, imparity, through which the compared things do not have between themselves one and the same quantity.

Page 52

EEE. Of this accident it should be considered.

Abstract, which is a Quality, which is an absolute accident, from which a Being is denominated of a certain sort. It is either

Perceptible through itself, which is able to be apprehended through observation. It is either
Of a single sense proper, which is possible to be present before only one sense. It [is] either
Visible. Audible. Smellable. Tastable. Feelable.	Each is. See FFF.
Of many features, which is able to be presented by many senses.
Imperceptible through itself, which is not able to be apprehended through the sense itself.

Concrete, which is a quale. This is called it, which is an affect in quality. Since by this it is compared with something, it turns out to be

Similar. Moreover, these are properly similar which are affected by one and the same quality.

Dissimilar. Moreover, these are properly dissimilar which are not affected by one and the same quality.

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FFF. Each is either

Innate, which is in a Being from the first beginning of its order. It is either

Active, through which a Being is suited for natural agency. It is either

Absolute, through which a Being is disposed to agency simply, without determination.

Determined, through which a Being is disposed to either good or bad agency.

Passive, through which a Being is suited for patiency.

Foreign, which comes to a being from outside. It is either

Infused, which from God is communicated immediately to some being out of a singular grace.

Acquired, which is acquired by virute of the creation of a being. It is either

Natural, which is established in virtue of a single nature.

Habitual, which is acquired by the zeal and industry of intelligent creatures. It is either

Intellectual, which regulates and informs the intellect.

Moral, which regulates and informs the will.

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GGG. Motion is an accident according to which a Being is said to act or endure. it is either

Simple which is not composed out of other motions. It is either

1

Action, which is an act of an agent because it is efficient. It is either

Immanent, which some agent provides for and brings about an object, not something outside the agent.

Transient, which is brought from some object, outside the agent.

Passion, is an act of a patient because it is suffering.

2. or

1. From a mode of moment one thing is

Absolute, which is indifferent in its nature, for diverse or opposed objects.

Determinate, which is a limitation for one certain object. It is either

Natural, which in virtue of nature is determined for natural goodness or badness.

Voluntary, which consists in a certain purpose. It is either

Moral, which is a determination for moral goodness or badness.

Artificial, which is a determination for artificial goodness or badness.

2. From a mode of duration another thing is

Momentaneus, which happens in a moment.

Successive which may be in succession.

3. From a limit to which. See HHH.

3

Necessary, which happens necessarily.

Contingent, which happens contingently.

4

Spontaneous which is of its own free will.

Violent, which happens by virtue of a certain something.

5

Physical, which happens in a natural mode.

Hypherphysical, which happens in a supernatural mode.

Composite. See LLL.

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HHH. From a limit to which another

Substantial, which is terminated by a substance. It is either

Productive, by which a substance of something new begins to be. It is iether

Creation which is the hyperphysical production of a substance by virtue of an infinite act of God alone, without coorpe by reason of a second cause. It is either

Immediate, which is the hyperphysical production of a substance of out nothing.

Mediate which is the hyperphysical production of a substance out of something.

Generation is the production of a substance by virtue of an act of a second cause. It is either

Natural, which produces a natural body.

Artificial, by which an artificial body is produced.

Destruction. See III.

Accidental. See KKK.

III Destruction is a mode in which a substance ceases to be. It is either

Annihilation, which is the hyperphysical destruction of a substance by virtue of an infinite act of God alone. It is either

Immediate, which is the hyperphysical destruction of a substance into nothingness.

Mediate, which is the hyperphysical destruction of a substance into something.

Corruption, which is the destruction of a substance by virtue of an act of a second cause. It is either

Natural, where a natural body is corrupted.

Artificial, where an artificial body is corrupted.

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KKK. Accidental motion is what is bounded by an accident. The species of this are

Augmentation, where a larger quantity is acquired.

Diminution, where a smaller quantity is acquired.

Alteration, where some quantity is acquired either

Simpliciter.

Secundum quid.

Local motion, where some location is acquired either

Simpliciter.

Secundum quid.

LLL. Composite motion is what is composed out of simple movements. It is called composite change, mutation or transmutation. It is either

Substantial which is the conversion of one substance into another. It is called in foreign speech Transsubstantiation, change of substance. Of this it should be noted

1. Conditions

1. In order that both the starting point as well as the limiting point may be a substance.

2. In order for the starting point to cease to be, nevertheless still in its remaining material.

3. In order for the limiting point of something new to begin to be.

4. In order to be near the efficient, and indeed substantial, principle, from which the conversion is created.

2. Distribution in

Hyperphysics, which exists by virtue of God alone, & is composed out of mediate

Annihilation.

Creation.

Physics, which happens in virtue of nature and is composed out of natural

Corruption.

Generation.

Accidental, which is the conversion of one accident into another.

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MMM. Respective, which is a Relation, which is an accident, according to which one being is related to another. Of this considerations come

1. Conditions substantialities which according to the nature and construction of the relation are necessary. Which by number are five

1. Subject of a relation, which is an absolute Being, [which] formally adheres to the denominate by the relation to itself, whether it may be substance or accident.

2. Foundation of a relation, which is an absolute Being, the relation of which [is] by right

Quantity.

Quality.

Movement.

3. Terminus of a relation, which is an absolute Being, by which the subject (of the relation) is regulated whether by

Nature

Will

Of God		Substance.
	whether it be
Of man		Accident.

4. The thing related, which has a consideration according to the thing correlated.
	The properties of these are
5. The thing correlated, which has a consideration according to the thing related.

1 To be moved back and forth between them.

2 To exist by nature simultaneously, and therefore to put down and to raise up in their mutual selves.

3 One to be specified and recognized by the other.

2. Species. In another relation is either

Of reason, which whole consists only in conception of the mind and in fiction, & apart from that is nothing.

Real which is really in an absolute Being without regard to cogitation of the mind. It is either

Perfect or per se, which has nothing of absolute essence mixed with it.
	Each is either
Imperfect, which has something of absolute essence mixed with it.

Natural, which is in an absolute Being through nature.

Voluntary, which is in an absolute Being from agreement or voluntary institution either

Of God.

Of man.

3. Concrete, such as the thing Related, which is considered from the nature of the relation.

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RRR. Something negative is nothing other than a privation which is a negative habit in a being, of which then it is either able or required to be in. It is either

True, which in truth is a habit in a capable being. It is called real privation. It is either

Perfect, which excludes simpliciter a habit from that being in which it is. It is called total, or absolute privation.
	Each is either
Imperfect, which excludes a habit merely secundum quid. It is called particular privation, or secundum quid.

Substantial, which is negation of a substantial habit in a Being, which through nature is able or bound to be.

Accidental, which is negation of an accidental habit in a Being which is able or bound to be. Of an adjunct it is either

Of inherence, through which an inhering adjunct is removed from a Being. It is either

Quantity.

Quality.

Movement of relation.

Of adherence, through which an adherent adjunct is removed from a Being.

Fictional, which in truth is not in any Being, but is attributed solely through a fashioning on the mind. It is called rational or imaginary.