Let us begin by asking these philosophers whether the ten kinds
apply equally to sense-(essences), and intelligible (essences), or
whether they all apply to the sense-(essences), and some only to
the intelligible (essences); for here there are no longer mutual
relations. We must therefore inquire which of those ten kinds apply to
intelligible essences, and see whether intelligible essences can be
reduced to one single kind, that would also apply to sense-essences;
and whether the word "being"[238] can be applied simultaneously to
intelligible and sense-entities, as a "homonymous" label. For if
"being" be a homonym,[239] there are several different kinds. If,
however, it be a synonym (or, name of common qualities) it would be
absurd that this word should bear the same meaning in the essences
which possess the highest degree of existence, and in those which
possess its lower degree; for the things among which it is possible to
distinguish both primary and lower degrees could not belong to a common
kind. But these (Aristotelian) philosophers do not, in their division,
regard the (Platonic) intelligible entities. They therefore did not
mean to classify all beings; they passed by those that possess the
highest degree of existence.[295]