Nature, quiddity, essence

De ente et essentia sees one reality described as nature in its order to operation, quiddity in its order to definition, and essence in its order to existence. Again, there is a principle of action proportioned to the second act of proper motions and rest, intelligibility proportioned to first operation of the intellect and culminating in the distinct knowledge of definition, and either a principle by which esse is limited by reception in another or an account of ipsum esse subsistens as a sort of thing, i.e we can say it is the essence of something to be ipsum esse subsistens.

The perfection of nature is in proper operation and so in goodness, the act of quiddity is not brought forth in re but from intelligence and so is truth, and where essence is perfected it limits an esse received from ipsum esse subsistens. Nature perfect apart from operation is power, quiddity perfect apart from definition is the foundation in re of receptive intellect, but it seems like the attempt to view essence in the same way means one is either talking about God or absolute non-being, as the divine essence doesn’t create demiurge-like by actualizing ready-made receptacles for limiting esse.

Nature, quiddity, and essence are descriptions of something that Thomas calls essence. This suggests a sort of primacy within the trinity of names for the order of things to existence, since it is only through this order that one can have anything at all. Thomas first divides essence as being considered precisely as real as opposed to being that belongs to anything which the mind uses the copula or its equivalent to understand, and which therefore requires a sort of indifference to what exists in re since we must form judgments not just about realities but also about fictions, impossibilities, non-beings, etc.

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