Entry 0359: Quod Cadit in Intellectu per Modum
The text from Aquinas’s Commentary In I Periheremenias (lecture 5) where he affirms that the “actualitas quam principaliter significat hoc verbum est, est communiter actualitas omnis formae, vel actus substantialis vel accidentalis,” refers to esse in its restricted meaning of the intrinsic actus essendi principle of subsisting extramental things. According to Aquinas, “aliquid dicitur esse ens absolute propter suum esse substantiale, sed propter esse accidentale non dicitur esse absolute” (De veritate, question 21, article 5, corpus); that is to say, “a thing is called a being in an absolute sense because of its substantial esse; but because of its accidental esse it is not said to be absolutely.”
“Actuality belongs to the subject of the accidental form prior to its belonging to the accidental form; wherefore the actuality of the accidental form is caused by the actuality of the subject.”
“Actualitas per prius invenitur in subiecto formae accidentalis, quam in forma accidentali, unde actualitas formae accidentalis causatur ab actualitate subiecti” (Summa Theologiae, part I, question 77, article 6, corpus).
That is to say,