International Journal of Research and Innovation in Social Science (IJRISS) |Volume II, Issue XII, December 2018|ISSN 2454-6186

A Primordial Review of Thomas Aquinas‘ 'Entity and

Essence'
Translated by Silvano Borruso (2001): Consolata Institute of Philosophy

Elvis Omondi Kauka

Department of Educational Foundations, University of Kabianga, Kenya

I. INTRODUCTION Entity. But a thing is what it is because of its whatness, or

using the latin derivative, its quiddity, nature or essence (cap 4
Born in Roccasecca-Italy around 1225, Thomas Aquinas
par 2) . Aquinas observes that entity or thing qualifies to be so
received his early education at the Benedictine Monastery of
by virtue of its Essence. As Silvano Borruso(translator) notes
Monte Cassino and began his theological studies at the
, Aquinas resolved Successfully the problem of Essence more
University of Naples in 1239. He studied the seven liberal
than his predecessors(p2). But most importantly Aquinas
arts, namely, the three subjects of the Trivium which included
really sought, not just to resolve the concept of Essence but to
Grammar, Logic, and Rhetoric, and the four subjects of the
demonstrate the manifestation and the fluidity of Essence.
Quadrivium (Arithmetic, Geometry, Music, and Astronomy).
In addition, he studied philosophy. Part of his philosophical
II. OUTLINE
studies at Naples involved was reading the translation of the
newly discovered works of Aristotle and their commentaries 2.1. Translator‟s Introductory notes
by Avicenna and Averroes. He joined the Dominicans Friars,
The Translated Edition of ‗Entity and Essence‘ is divided into
a Roman Catholic mendicant order that laid emphasis on
two sections, namely the Translator‘s Apologia pro Versione
studies, prayers, preaching and teaching. In 1256, Thomas
was sent to teach at the University of Paris as a Professor of sua in which Silvano Borrusso presents an apology of the
Theology, an assignment he did for three years before being book and the second part is the actual opusculum 'De ente et
essentia ' with side by side translations. Section one of the
recalled to Italy by his Dominican Superiors. Back in Italy he
opusculum considers the nature of Philosophy as Love of
taught at the University of Naples (1259-1261), Orvietto
wisdom, the relevance of Saint Thomas and how the author
(1261-1265) and Rome (1265-1268). Pope St. Pius V
met Aquinas through the Thomist Etienne Gilson. He posits
declared Aquinas as Doctor of the Church in 1567 and in
1879, Pope Leo XIII through the encyclical Aeterni Patris, that Thomas found the correct answer to the question of prime
upheld Thomas as the supreme model of the Christian principle, also known as, the Arkhé. Borruso then compares
his first and second edition of the translation and observes that
philosopher. Aquina's literary works can be divided into
the first translation had problems with English. In addition, he
nine literary genera of Theological syntheses like Summa
expounds some Technical terms necessary for understanding
Theologiae, commentaries on important philosophical works,
‗De ente et Essentia‘. These are: Composite- referring to
Biblical commentaries, Disputed questions, Works of
religious devotion, Academic sermons, Polemical works, matter and form, Simple- meaning Being made up of form
letters in answer to requests for expert opinion and Short alone, Intelligences-referring to angels, separate substances-
refers to Angels and the Human soul. Genus, as used in the
Philosophical treatises like ‗On the Principles of Nature‟ and
first edition has two connotations: First, it is one of the ten
„On Entity and Essence‟. This article review „On Entity and
categories of the supreme Genera namely Substance,
Essence ‗ as translated by Silvano Borusso(Second Edition),
Published by Consolata Institute of Philosophy (Nairobi- Quantity, Quality, Relation, Habit, Action, Passion, Time,
Kenya) in 2001. Place, Position and Situation. Secondly, Genus is also Being
of reason or Logical intention according which a thing is
1.1. Purpose of the Book defined. Ens Entia is used in the translation to refer to English
Entity, and has English equivocative of being. Matter, on its
The purpose of Aquina's Entity and Essence is to clarify how
part acquires common English usage. After examining the
essence is in substances and in accidents; how it is in
technicalities of the first edition, Mattei applies the concept of
composite and simple substances; and what its relation is to
Supreme Genera in the definition of the concepts of
the universal beings of reason, genus, species and
Democracy, Education and Money in which he considers
difference(adapted from the concluding remarks, Chapter 6).
democracy as a relation and not substance and so has no
All this is preceded by one of the most pertinent questions in
essence. Education on its part is an activity and money is not a
ontology, ‗why is there something rather than nothing?' The
substance but a relation. Borruso further describes the
question is a Petitio Principii that affirms, beforehand, the
uniqueness of the second edition of his translation of Aquinas‘
existence of at least a thing. ‗Thing‘, in Thomistic language is
work indicating that it is based on modified Latin Leonine text

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International Journal of Research and Innovation in Social Science (IJRISS) |Volume II, Issue XII, December 2018|ISSN 2454-6186

while the first was based on Marrieti Fiaccadori text. the simpler it is the truer and nobler it is, as it is in the case of
Paragraphing follows Leonine tradition but numbered for easy God.
referencing. The syntax of the translation is reported to be
2.3.3. Chapter two: Essence of composite substances
closer to English than it is to Latin. Finally, he appeals to
Gender sensitivity, for instance translating Homo-homines as Aquinas posits that the essence of a composite thing is both
Humankind, avoiding use of mankind. Matter (Materia) and Form (Forma), and that a composite
thing like a human being cannot be defined disjunctively by
2.2. Synopsis of the actual book
either form or matter alone. The essence of a human being is
The actual book is divided into an Introduction (The constituted of the conjunction of Matter (body) and Form
Proslogus) and the main text. The main text is subdivided into (soul) so that when we define a human being we give both
six chapters. The first chapter analyses the concepts Entity Genus(Form) and Specific difference(matter). In this case
and Essence indicating a review and explanation of what Matter becomes an entity only when form bestows act on it.
various Philosophers refer to them. Chapter two through to The quiddity of Composite substances is their matter and form
six discuss the modes of Essence in composite substances, taken together, although form causes what an entity is. Matter
Mind's classification of Composite substances according to then is the principle of individuation and as such it is the
Genus and Species, Essence of Separated and simple essence of a particular designated (Materia signata- that is
substances, comparison of essence of human soul, God and matter with very definite characteristics).
Angels, and Essence of Accidents, respectively.
In 'humans', Matter is not designated and therefore not
2.3. Chapter Expositions necessarily particular because in this case it is prime matter/
undesignated matter.
2.3.1. Introduction
Animality and Rationality: A Body is a three dimensional
By Appealing to Aristotle and Avicenna, Aquinas begins by
entity and in so being it is an accident of quantity but with
observing that Entity and Essence are the first things that the
soul as perfection over what the body denotes. Two
human mind conceives. Therefore for the mind not to err it
constituents of the human animal is body and soul. As regards
must first of all understand the meanings of Essence and
the animality of humans, Aquinas indicates that primarily
Entity, secondly, it must understand how they occur in things
Animality is characterized by intrinsic possession of the
and how the mind classifies them according to Genera,
perfection of Sense and motion, and excludes any other
species and difference. Failure to do this leads to the two
perfection. Animal is genus in so far as sense and motion
philosophical errors of Separation- the keeping apart what
proceed from its form (soul, purely sentient or both sentient
belongs together, Confusion which is putting together what
and rational)
should be kept apart through Reduction or ignoring undesired
difficulties (p.17). Genus designates all that is in species. Definition
encompasses the whole of a species. However Genus
2.3.2. Chapter One: Meanings of Entity and Essence
disregards form...therefore genus is material perfection
In this chapter, Aquinas postulates that Entity can refer to two susceptible to further perfections. Difference determines a
things: First, the Decem Genera(the ten categories) and certain form apart from the conception of the first matter.
secondly, Propositionum veritatem(or true propositions) ; Genus , Species and difference apply to matter, form and
That is, all things divided into ten categories and Propositions entity without being identified with the three; Although genus
with Truth values (Propositions that can be proved to be true designates matter , it is not matter , neither is difference form
or false, including denials). While Denials and Privations are although it designates form of the whole therefore a human
entities, they are things only in the second sense because they being is a rational animal not made up of animality and
don‘t have essence. Entity in the first sense means the entity rationality but of soul and body. Aquinas says ―It is soul and
of things “ ens primo modo...est ...essentiam rei‖ (Chapter 1, body that make human as two constituting a third which is
pg 18). It is divided into 10 categories and that it is something neither of the two‖ (pg 29)...Therefore Aquinas asserts “homo
common to every nature and fits into its own genus and enim neque est anima neque corpus....” A human being...is
species that we use to indicate what a thing is or its quiddity neither exclusively soul nor exclusively body. Form
(Quiditatis) or what Avicenna calls Form (forma) or the exact determines species in respect of its genus while matter
limit of each thing and according to Boethius, nature (natura). determines an individual in respect of species.
Therefore the terms Quiddity, Essence and Nature can be used
2.3.4. Chapter three: Separated or simple substances
interchangeably but without it, a thing cannot be defined.
However it has to be noted that Quiddity in its exact definition The relationship of Essence to Genus, Species and Difference:
is the reality signified by definition and essence is the virtue Genus, Species and Difference are predicated on an
by which a thing has being, Nature is essence of a thing in so individually designated being and as such cannot be
far as it is ranked to its operation. Inferentially therefore predicated on Essence because essence is characterized
Essence is primarily Substance, but can be secondarily and universally.
loosely be accidents. Substance can be simple or complex and

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Nature of essence can be divided into two: First , in the composition with Essence. As such No essence can be
Absolute sense(for example Humanity, unity...) it affirms understood without the parts that integrate it but can be
nothing true of it except what is strictly implied therein. To understood regardless of whether it exists or not for instance
attribute to an essence anything from outside it would be false. one can understand what a man is altogether whether man
If human being is a rational animal then race and other exists or not. Therefore ‗to be‘ is other than the essence or
accidents don‘t matter. Secondly, from the being of this or quiddity unless conceivably there exists a thing whose
that thing in which essence spoken of in this sense is quiddity is its own being (_essence). Such a thing would be
incidental such that being white in reference to human being one prior to all others.
is not essential to humanity. In Human nature being is not
Operations that lead to Multiplicity: First, By adding
individuated but attributed to all. Human nature exists in the
differences as is the case of a genus being multiple in species.
mind as an abstraction free from all individuating
Secondly, by many units of matter receiving form as is the
characteristics ―it is for the intellect to impose universality on
case of a natural species consisting of many individuals.
things. Separated substances therefore can exist independently
Thirdly, When a thing can be considered either in itself
as in the case of the soul and spirits.
(absolutely) or united to something else for instance heat and
2.3.5. Chapter four: Essence of non material substances what produces it.
(Human soul, Angels and God)
Ipsum esse (being by essence): A being cannot have its own
It is necessary that spiritual substances be completely free form as efficient cause. It must be caused by another esse.
from matter. He further points out that Matter is said to be ―But everything that exists by virtue of another leads to what
bodily in so far as it has the form of a body but it cannot be is, by virtue of itself, or the first cause. There must be a thing
because form is intelligible. Therefore neither human soul nor that causes all others to be .The thing needs to be pure being
an angel consist of matter and form as happens with bodily (esse)...for anything that is not pure being must be caused,
substances. Simple substances are composed of Form and leading to infinity of causes. An angel is form plus esse
being (esse) where form is quiddity or simple nature. How so? receiving its esse from the first pure being, or first cause, also
―Whenever of the two things one causes the other to be, the known as God. Therefore angels have act and potency,
one that causes can exist without the one being caused but not potency in relation to the being from which it receives its
viceversa‖. In terms of Relationship between Matter and form Esse. Aquinas observes ―...the quiddity of an angel is itself
in terms of dependency, Aquinas observes that incase of or...what itself is, while the being (esse) received from God is
matter and form, Form gives being (esse) to matter and that by which he subsists in nature. ...such substances consist
therefore it is impossible for matter to exist without form but of a.) that by which they are b. that they are.....according to
form does not require matter to exist. Forms are by hierarchy Boethius they consist of what they are and being.
closer to the First cause or First Pure act. It is because of this
2.3.6. Chapter five: Essence of Human soul, Angels and God
that they do not require matter throughout their extension.
Angels fall into this category, for their essence and quiddity In chapter five, there are three modes for the essence of
are simultaneously their form. things; First God‘s essence which is his own being (esse)
because he is unclassifiable into genus, for the quiddity of
Differences between composite and Simple Substances: First,
anything within a genus must be other than its own being.
Composite substances must necessarily consist of form and
God is also pure being characterized by pure goodness and
Matter while Simple substances need form only. Secondly,
nothing can be added into it or subtracted. He possesses other
Essence of composite substances must be taken as a whole or
perfections excellently and in unity, not in multiplicity.
in part according to how matter is designated. This means that
to predicate the essence of a composite thing is not the same Secondly, the next mode of essence is that of angels(Created
as to predicate the thing itself, for instance a man is not his Intellectual substances). Their being is other than their essence
quiddity. The Essence of simple things is that of the whole and non material therefore their being is not absolute but
because its identical to its form. According to Avicenna the received and hence limited according to the capacity of the
quiddity of a simple substance is itself, for there is nothing recipient but their quiddity is independent of matter. Angels
else to receive it. Thirdly, Essence of composite entities in so are thus finite upwards and infinite downwards. Quddity of
far as it is received in designated matter, it is as multiple as angels is not identified with substance.
the entities themselves because things of the same species are
Aquinas envisions a third mode of substances that are
many in number. Essence of simple things is not received in
composed of matter and form. Their esse is received and finite
matter and so, there is no multiplicity in them because there
are no many individuals of the same species. for they always receive it from another substance. Their
nature is s received in their designated matter which limits
Distinction between Simple substances and Pure act: Forms them from upper and lower end of being. As designated
without matter are neither absolutely simple nor pure act. matter they can be divided into multiple individuals of the
Their act is mixed with Potency such that what is not in the same species. For instance when we talk of humans as
concept of essence or quiddity is added from outside in

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composite substances we can further and talk of specific III. ANALYSIS

human being called Richard.
3.1. Key Questions
2.3.7. Chapter six: Essence of existence
The objectives of Aquinas' book were to answer the following
In defining accidents, an essence must appear in their questions: What constitutes the Essence of a Composite
definition. The definition must include what subject it is of, Substance?, How does the Mind classify composite
because their esse is dependent on their subject. In substance substances according to Genus and Species What constitutes
the composition of matter and form brings out essence. In the essence of Separated/Simple substances/ angels? And
accidents, Union of accident to its subject brings out its How does the mind conceive the Essence of accidents?. In
Essence and therefore it is something from outside its regards to the Essence of Composite substances, Aquinas
category. Being of an accident is thus based on adding appeals to Aristotelian hylemorphism in which composite
something from outside its category. There is enormous gap substances are defined by their Matter, as individuating
between substantial and accidental forms because neither on principle and Form (Cap. 2 Par 6). In regards to human being
its own have being by itself absolutely without thus, we can infer that for Aquinas a human being is neither
complementarily. Whatever receives an accident is already in his body (matter) nor the soul (form) seen disjunctively; rather
itself a complete entity. Naturally it exists prior to the accident he/she is a conjunction of both body and soul seen as an
added. As such accidents do not make the entity complete. It ontological synthesis. This is definitely an antithesis of
adds some kind of secondary being without which the thing Platonian dualism in which real human being is the soul. The
can be understood. What is prior is still intelligible without mind categorizes composite substances in terms of
what is posterior. Thus subject and accident do not become Genus(Genus), Species(species) and Difference(Differrentia)
one per se but one per accidens. The highest and truest reality in relation to Matter, Form and Composite entity
in any category causes also everything below it in that same respectively(cap.2 par.15). For example a human being being
category. Fire for instance, the hottest thing that there, is a Rational animal means that his/her animality is his genus
causes the heat of everything hot. Substance, the highest and exhibited in matter, his rationality is his/her Species exhibited
truest and highest extent, also has essence. As it is composed as form; implying that although humans belong to the wider
of matter and form some accidents belong to form, others to family of animals, he/she is difference from other animals by
matter. There are some forms whose essences don‘t have virtue of reason. However, to be more specific, the mind
matter such as Intellectual soul. Form bestows esse on matter. conceives of this or that human and even in naming them.
Matter individualizes everything. Hence accidents of matter This particularization of humanity to a particular, materially
are those of individuals, that is why individuals of the same individuated person X (like Socrates) is Designation.
species differ from one another. Accidents of form on the Designation is the process of differenciating. Separated
other hand are those proper to genus and species. Genus, substances is Thomas way of talking about souls and angels
Species and Difference of accidents is not the same as that of which are non materialized entities composed only of form
substances. Accidents differ according to the different but are contingent compared, to God who is his own form and
principles that cause them. Certain principles cause certain essence in addition being Necessary.
properties in a subject. In defining such properties the subject
3.2. Points of View: Ecclectism of Aquinas
takes the place of the difference and the property that of the
genus. Aquinas borrows a lot from other thinkers, like Avicebron,
Boethius, Augustine and what he calls 'other Philosophers'.
Conclusion
However, he predominantly appeals to The Philosopher
Aquinas concludes by saying "Sic ergo potet quomodo (Aristotle) and the Commentator ( Avicena).
essentia est in Substantiis et accidentibus, et quomodo in
Aristotelian Point of View; From Philosophical perspective
Substantiis compositis et simplicibus, et qualiter in omnibus
philosopher Thomas Aquinas is predominantly an
intentiones universales logicae inveniuntur, excepto primo
Aristotelian. Out of reverence for Aristotle, he sometimes
quod est in fine simplicitatis, cui non convenit ratio generis
avoids mentioning Aristotle's name in his text. He instead
aut specie et per consequens nec diffinito propter suam
addresses him as The Philosopher (Introdn Par. 1, cap1.
simplicitatem: in quo sit finis et consummation huius
par.2.....). The use of the common noun 'Philosopher' indicates
sermonis. AMEN" translated as "It is now clear how essence is
Aquinas respect for the universality of the Philosophical
in substances and in accidents; how it is in composite and
activity while the definite article 'The' is the specificity of the
simple substances; and what is its relation with the universal
Philosopher towards whom he has predilection; Aristotle. He
beings of reason genus, species and difference. The exception
adopted Aristotle's analysis of physical objects (See Decem
is God (the first principle), who because of its infinite
Genera, Genus, Species, Differentia in cap 2. pars.14, 5,and
simplicity does not fit into either genus or species, and
elsewhere through the text). He also assimilated Aristotelian
therefore into any definition. And with this the topic ends to
cosmology by appealing to hylemorphism (materia and
everyone‘s satisfaction. AMEN".
forma) and in which he lays a common basis for all
composite, or physical entities and ascending to the highest

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entity (God) (cap.3 and Cap 4.). Aquinas, like Aristotle has no had both matter and form and as God he was both a simple
problem with God being the Proto-ousia and the author of the form and his own essence. The implication here is that Christ
cosmos. This not only forms the basis of Thomistic Christian is Truly Man and Truly God but one person, being
Theology. Lastly, Aquinas appeals to the concept of the Prime consubstantial with the father and the Spirit. It is a catholic
Mover and the general categorization of motion as viewed by doctrine that Christ is truly man(as can explained in his
Aristotle. He rests on God as Prime mover (cap4 pars 28-29) ministry and even death) yet he is truly divine(as evidenced in
and declares that God is his own essence (Deus cuius essentia his resurrection). It is also reto infer that the incarnation
est ipsummet suum esse)(Cap 5 par.37). theology is based on compositeness of the nature and the
quiddity of Christ. Lastly, when Aquinas attempts to prove
Avicenna: According to Internet encyclopedia of Philosophy,
God's existence he uses Aristotelian four methods, but most
Abu ‗Ali al-Husayn ibn Sina (c. 980—1037) is better known
important for this review is Argument from causality and
in Europe by the Latinized name "Avicenna." He is among the
motion which are hewn from substantiality, and the accident
most influential Islamic Philosophers of the pre-modern era.
of act.
He was a commentator of Aristotle. Avicenna‘s metaphysics
is generally expressed in Aristotelian terms. The quest to 3.4. Further elucidation of Concepts for Re-reading
understand being qua being subsumes the philosophical
Aquinas' work is replete with jargons proper to ontological
notion of God which Avicenna explains and Aquinas
discourse that can possibly be understood well by those rooted
expounds in 'Entity and Essence' chapter six .In the other
in Philosophy. However a simplification of them in this
Chapters Aquinas mentions Avicenna as a means to support
review would perhaps facilitate further understanding of
his exposition of Aristotle.
'Entity and Essence':
3.3. Assumptions and Implications
Substance and Accident; Refers to whatsoever exists in itself,
Thomas Aquinas makes several Assumptions in his "Entity independently of another being. The concept is based on the
and Essence". The two great assumptions are; 1. That truth is comprehension that things that exist (animate and inanimate,
found in multiple sources 2. that Aristotelian Truths are visible and invisible, mediate and immediate) either exist by
coherent with Christian Truth. virtue of others or by their own virtue. For instance human
beings are substances because, although they are caused, their
The multiple sources of Truth: Thomas is both a Philosopher
existence is independent, they can reason on their own, decide
and a theologian. As a Christian theologian and most
for themselves, locomote on their own volition But the colour
importantly a Priest of the Holy Roman Catholic church he
of their skin cannot be talked of without their(humans')
would be expected to adhere strictly to church traditions and
existence, for colour is not a substance but an accident. An
'The truth', yet having encountered a pagan Philosopher,
accident is contrary term for dependent existent things, other
Aristotle, he did not cling inordinately to the holy traditions
examples of accidents as stipulated in the supreme Genera or
but extended his hand to the truths found in his Aristotle's
Aristotle's categorization) like Quality, Quantity, Time, Place,
Organon, especially the Metaphysics. He consistently
Action, Habit, Relation, ....
mentions and quotes Aristotle whom he also calls 'The
Philosopher'. He also trusts the Commentator (Avicenna) Genus and Species/Difference: Genus is the general class of
whose commentary on Aristotle he rarely critiques. The things or category to which the Definiendum belongs.
exposition of truth by Boethius and other Philosophers are Definiendum is a subject that is being defined or predicated.
most welcome by Aquinas, with little modifications. Aquinas‘ Consider, the proposition 'Man is a rational animal‘; It can be
concern for non Christian philosophy implies that he was broken into a)Man b)is c.i.)a Rational c.ii.) Animal. Man(a)
First of all a Philosopher, for it is in the nature of Philosophy is the definiendum, b. is the copula(joining verb) while the
to embrace Non-Comfort-zones as long as these zones have Cs constitute what we call definiens. C.ii is the Genus and Ci.
some bits of truth to offer. Most importantly, the ideas is the species. Species indicate uniqueness of entity in Genus.
Thomas Aquinas got from Aristotle and which he used to Species/differentia: specification of properties by which the
construct Entity and Essence not only became the cornerstone definiendum can be differentiated from other members of the
of his theological discourse in Summa Theologiae and
Essence and existence: Essence of a thing is the ultimate
elsewhere but also the official modus operandi in Catholic
definition of that thing. In lay language we can also call it
clergy's formation which begins with Philosophical studies
"The whatness" or Latin derivative 'Quiddity' or simply
and culminates in Sacred Theology.
'nature'. For example a chair is ultimately a chair because of
Coherence of Aristotelianism with Christianity: Aristotle's its whatness or Chairness. The chairness of chair is a
thoughts in Entity and Essence form the basis of Aquina's combination of its Genus, let's say Furniture, and its species (
Christology. He observes that Christ was hypostatically one what differentiates it from other furniture like tables).
and composed of two natures (divine and human). The natures Existence is the Primary component of actuality...act where by
of Christ were possible through the Kenosis, a process in a thing is present in nature or in mind
which Christ empties himself of his will in submission to the
father. This means that as a human being, Christ‘s Essence

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Potency and Action: Potency is the aptitude in a being to 'A First (Primordial) Review.....' intentionally because the
receive some perfection or perform some action while Action reviewer intends to produce further reviews of the same book
is the production of change in some other object. It is also the based on the illumination of its precursors (Aristotle's
Fully present realization of Potency. Organon and Avicenna's Commentaries). Therefore, a
successful reading of this review is an introduction to actual
Decem Genera: Also referred to as the ten categories of
comprehension of the book.
supreme genera. It refers to the Aristotelian ultimate
classification of all things. Everything that exists falls into one
BIBLIOGRAPHICAL SOURCES FOR FURTHER
of the ten categories namely Substance, Quantity, Quality,
READING
Relation, Habit , Action, Passion ,time , place, Situation and
Position. Apart from substance the rest are accidents because [1]. Ackrill, J. L. (1963) Aristotle: Categories and De Interpretatione,
they cannot be defined in relation to a subject. Oxford: Clarendon Press.
[2]. Albritton, R . (1957).―Forms of Particular Substances in
Aristotle‘s Metaphysics,‖ Journal of Philosophy, 54: 699–707
IV. CONCLUSION [3]. Anagnostopoulos, G(ed.).( 2009). A Companion to Aristotle,
Chichester: Wiley-Blackwell.
It is in our belief that understanding Aquinas' 'Entity and [4]. Lowe, E. (2008). Two Notions of Being: Entity and Essence.
Essence' requires several readings, of both a review and the Royal Institute of Philosophy Supplement,62,23-48.
actual corpus. This is because the book is a synthesis of the doi:10.1017/S1358246108000568
[5]. Miethe, T. L. and Vernon, B.(1980). Thomistic Bibliography
thoughts of three Philosophers under one cover, namely: 1940-1978 (Westport, CT: Greenwood Press.
Aristotle, Avicenna and Aquinas. This review has been titled

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