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21 25 In I Sent, d. 35, q. 1, a. 4, ad 3. See Summa Theol, 1, 50, 4 ad 2. "Dicendum quod magis et minus dupliciter accipitur. Uno modo secundum diversum modum participationis unius et ejusdem formae, sicut magis album dicitur magis clarum quam minus album; et sic magis et minus non diversificant speciem. " De Spiritualibus Creaturis 8, ad 8. " In I Sent, d. 35, q. 1, a. 4, ad 3. , I, 50, 4, ad 2; Depot, 1,1, ad 3. 27 Cajetan, De Nominum Analogia, ed. P. N. Zammit (Rome, 1934), n. 3, p. 6; trans.

This is true of both terrestrial and celestial bodies, even though, according to ancient physics, they have a different kind of matter. Terrestrial bodies are composed of the four elements and are subject to generation and corruption. Celestial bodies, on the other hand, are formed of a fifth nature, which is subject only to change of place. Thus, if we consider terrestrial and celestial bodies as they exist, "body" does not have precisely the same meaning when predicated of them. Now the philosopher of nature and the metaphysician consider things in their actual existence.

33 The analogy of proportionality, for example, is a judgment of the likeness of several proportions. St. 35 It is through judgments of analogy of this sort that we form an analogical conception of such perfections as being and goodness, which are applicable both to God and creatures: that is to say, conceptions which are at the same time diverse and proportionately the same in meaning. A generic concept is not like the conception of being, truth, or goodness, for these latter cannot be conceived in a purely univocal way.

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