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2 Diuersum est esse et id quod est. Ipsum enim esse nondum est. At uero quod est accepta essendi forma est atque consistit. Quod est participare aliquo potest, set ipsum esse nullo modo aliquo participat . Fit enim participatio cum aliquid iam est. Est autem aliquid cum esse susceperit . Id quod est habere aliquid preter quam quod ipsum est potest. Ipsum uero esse nichil aliud preter se habet ammixtum. {10} Diuersum est tamen esse aliquid et esse aliquid in eo quod est. Illic enim accidens, hic substancia significatur. Omne quod est participat eo quod est esse ut sit. Alio uero participat ut aliquid sit. Ac per hoc id quod est participat eo quod est esse ut sit. Est uero ut participet alio quolibet. Omni composito aliud est esse, aliud ipsum est. Omne simplex esse suum et id quod est unum habet. Omnis diuersitas discors, similitudo uero appetenda {20} est. Et quod appetit aliud, tale ipsum esse naturaliter ostenditur quale est illud hoc ipsum quod appetit. Sufficiunt igitur que premisimus. A prudente uero rationis interprete suis unumquodque aptabitur argumentis. EXPOSITIO Diuersum est esse et id quod est. Supra Boetius dixerat hoc ordine se processurum ut prius premitteret quosdam terminos et regulas ex quibus ad ulteriora procederet, et ideo secundum ordinem pretaxatum primo incipit premittere quasdam regulas siue conceptiones quasdam sapientum. Secundo ex illis incipit argumentari , ibi: Questio uero huiusmodi est etc. Sicut autem dictum est, ille propositiones sunt {10} maxime note que utuntur terminis quos omnes intelligunt; ea autem que in intellectu om14 CHAPTER 2 Being and that-which-is are diverse. For being itself as yet is not. That-which-is however, once the form of being has been taken on, is and stands together. What-is can participate in something, but being itself in no way participates in anything. For participation occurs when something already is. Something is, however, when it has received being. That-which-is can possess something other than what it itself is. Being itself, however, has nothing else outside itself as an admixture. {10} However, to be something, and to be something in this, that is, are diverse. For by the former, accident is signified; by the latter, substance. Everything that is participates in that which is being with the result that it be. It participates in something else with the result that it be something. And through this, that-which-is participates in that which is being with the result that it be. It is, however, with the result that it can participate in anything else you like. In every composite, being is other than the item itself. Every simple item possesses its being and that-which-is as one. All diversity is discordant, whereas similitude must be sought. {20} And what seeks something else is shown to be itself by nature such as that which it seeks. What we have set down as preliminaries, therefore, suffice. Each one will be applied in argumentation by the prudent interpreter of their meaning. EXPOSITION Being and that-which-is are diverse. Boethius had said above that he would proceed in this order: First he would set forth certain terms and rules from which he would proceed to further points, and therefore, according to this prearranged order, he begins first to put forth certain rules or conceptions of the wise. Second, from these he begins to argue, where he says: Now the question is of this sort, etc. . As was said, however, those propositions are {10} best known which use terms that all understand. Those, however, which fall within the 15 nium cadunt sunt maxime communia, que sunt ens, unum et bonum; et ideo primo ponit hic Boetius quasdam conceptiones pertinentes ad ens, secundo quasdam pertinentes ad unum ex quo sumitur ratio simplicis et compositi, ibi: Omni composito etc.; tercio ponit quasdam conceptiones pertinentes ad bonum, ibi: Omnis diuersitas discors etc. Circa ens autem consideratur ipsum esse quasi {20} quiddam commune et indeterminatum, quod quidem dupliciter determinatur, uno modo ex parte subiecti quod esse habet, alio modo ex parte predicati utpote cum dicimus de homine uel de quacumque alia re, non quidem quod sit simpliciter, set quod sit aliquid puta album uel nigrum. Primo ergo ponit conceptiones que accipiuntur secundum comparationem esse ad id quod est. Secundo ponit conceptiones que accipiuntur secundum comparationem eius quod est esse {30} simpliciter ad id quod est esse aliquid, ibi: Diuersum tamen est esse aliquid etc. Circa primum duo facit. Primo proponit differenciam eius quod est esse ad id quod est. Secundo...

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