pair of independently subsisting existents must then (1) have a general name that applies to both and denotes a general meaning (2). Yet that general meaning (3), as something general, exists only in the mind, not (4) in external reality.

If it is said, “This existent and that existent share in the meaning denoted by existence,” what they share exists as something common only in the mind, not in external reality (5). Every existent has its own particular self and attributes; no other shares with it in any of these things in external reality. Their commonality is only a kind of resemblance and agreement, while the universal in which they share exists as such only in the mind. When it exists in external reality, it exists only as something distinct from its counterpart: it is not that counterpart itself, nor do the two share, in external reality, anything that exists externally.

Thus, if a name of the Creator coincides with a name of a created being—such as “existent” or “living”—and it is said, “This is a general, universal name, belonging to those names predicated univocally or by gradation” (6), it does not follow that a created being shares with the Lord in what that name denotes as predicated of Him. Nor, indeed, does another created being share with any one created being in what that name denotes as predicated of it. Rather, the existence of this one is peculiar to it,