iversal
considered thus would be prior to the particular, for the latter,
according to him, are mere participations of the subsistent
universals which he called ideas.

Secondly, the universal can be considered in the nature itself--for
instance, animality or humanity as existing in the individual. And
thus we must distinguish two orders of nature: one, by way of
generation and time; and thus the imperfect and the potential come
first. In this way the more common comes first in the order of nature;
as appears clearly in the generation of man and animal; for "the
animal is generated before man," as the Philosopher says (De Gener.
Animal ii, 3). The other order is the order of perfection or of the
intention of nature: for instance, act considered absolutely is
naturally prior to potentiality, and the perfect to the imperfect:
thus the less common comes naturally before the more common; as man
comes before animal. For the intention of nature does not stop at
the generation of animal but goes on to the generation of man.

Reply Obj. 2: The more common universal may be compared to the less
common, as the whole, and as the part. As the whole, considering that
in the more universal is potentially contained not only the less
universal, but also other things, as in "animal" is contained not
only "man" but also "horse." As part, considering that the less
common contains in its idea not only the more common, but also more;
as "man" contains not only "animal" but also "rational." Therefore
"animal" in itself comes into our knowledge before "man"; but "man"
comes before "animal" considered as part of the same idea.

Reply Obj. 3: A part can be known in two ways. First, absolutely
considered in itself; and thus nothing prevents the parts being known
before the whole, as stones are known before a house is known.
Secondly as belonging to a certain whole; and thus we must needs know
the whole before its parts. For we know a house vaguely before we
know its different parts. So likewise principles of definition are
known before the thing defined is known; otherwise the thing defined
would not be known at all. But as parts of the definition they are
known after. For we know man vaguely as man before we know how to
distinguish all that belongs to human nature.

Reply Obj. 4: The universal, as understood with the intention of
universality, is, indeed, in a way, a principle of knowledge, in so
far as the intention of universality results