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By Ralph M. McInerny

"The simple differences McInerny introduces, hiscriticisms of Cajetan's De nom inum analogia, the functions hemakes to difficulties reminiscent of that of the character of metaphysics or oflogic, and his wisdom of latest debates on relatedtopics, make this publication unique".

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15. Ibid. p. 186 (= 172), note 19. He refers to I08Ib34-37 for reinforcement. 16. ogia dell'Essere ndla Tradizione Aristotelico-Tomistica," 44 PART ONE: PROLEGOMENA writers on the role that analogy plays in the thought of Aristotle, proceeds within the ambience of the presumed position of St. Thomas. That is, the division of analogy set forth by Cajetan is accepted as good money, and then such questions as the following arise: Do we find both analogy of attribution and analogy of proportionality in Aristotle?

The hierarchy is characterized by the lower participating in the higher and the higher functioning as the ideal of which the lower is a defective imitation. The question then becomes: Does what Aristotle call equivocation pros hen exhibit the characteristics of the analogy of being? Here, again, opinions divide. IS Berti does not question whether Thomas Aquinas ever spoke of analogy of attribution and/or analogy of proportionality, but simply uses this Cajetanian frame for his discussion of the issue.

Owen's own judgment is precise. "13 How does he show this? First, he claims that to say that 'being' has focal meaning is "a claim that statements about non-substances can be reduced totranslated into-statements about substances; and it seems to be a corollary of this claim that non-substances cannot have matter or form of their own since they are no more than the logical shadows of substance (I044b8-II). To say of being that it has focal meaning is to say that to call non-substances beings is unpacked by referring to what is meant by saying substance is being.

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