After these statements it must be seen how all lengths are of the same species; and how some differ in species. Whence, it must be noticed that, as it was proved through John of Damascus, the same thing can be in diverse categories according to one or another intention. And consequently two things of the same category can be in diverse categories; for according to the aforesaid Doctor the same thing is in the genus ‘substance’ according to one intention, and is in the category ‘quantity’ according to another intention; and consequently when two such things are accepted, each of which is classified in the category ‘substance’ and in the category ‘quantity’ according to one or another intention; those things are of the same category, because each is in the category ‘substance,’ and yet they are in diverse categories according to the illustrious Doctor and Saint; so it is possible that some things may be contained under one species and under different species, by virtue of which those things, each of which is ‘length,’ can be contained under this species of quantity ‘length’; and yet they could have been contained under different species of substance.
Nor is this a greater inconsistency than to concede that the same things, which are in one category, are at the same time contained with this under diverse categories. Therefore, it must be conceded that length of air and length of water are of the same species in the category ‘quantity’; and yet they are of diverse species in the genus ‘substance’; as many Catholics have posited, that diverse relations of the same species in the genus ‘relation’ are things really not distinct from the fundaments distinct in a species.
Whence, whiteness, heat, sweetness, blackness, and such qualities are distinguished in species; and yet all similitudes, which are not things outside the mind really distinct from those qualities, are contained under one species in the genus ‘relation.’ So it can be of lengths which are not things other than substance and quality; and yet they are contained under one species in the genus ‘quantity.’ However, it must be perceived that such distinct species not subordinately placed are never predicated of any thing or of a pronoun indicating that thing extra in quid et per se in the first mode. And through this many passages of the philosophers can be explained, which seem to be contrary to the previous statements, just as is shown elsewhere.
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