We are thus led to ask how a being can be composed of non-beings? It
has already been pointed out that the things subject to generation
could not be identical with the principles from which they proceed. Let
us now add that they could not be beings. But still, how can one say
that the intelligible being is constituted by a non-being? The reason
is that in the intelligible world since being forms a purer and more
refined essence, being really is somehow constituted by the differences
of essence; or rather, we feel it ought to be called being from
considering it together with its energies (or, actualizations). This
being seems to be a perfecting of essence; but perhaps being is less
perfect when it is thus considered together with its actualizations;
for, being less simple, it veers away from essence.