“In reply to this difficulty,” Father Kleutgen continues,(60) “we say in the first place that the idea of being is in truth less analogical and more proper than any belonging to the first sort of analogy [_i.e._ of attribution], and that therefore it approaches more closely to generic concepts properly so called. At the same time the difference which separates both from the latter concepts remains. For a name applied to many things is analogical if what it signifies is realized _par excellence_ in one, and in the others only subordinately and dependently on that. Hence it is that Aristotle regards predication as analogical when something is affirmed of many things (1) either because these have a certain relation to some one thing, (2) or because they depend on some one thing. In the former case the thing signified by the name is really and properly found only in one single thing, and is affirmed of all the others only in virtue of some real relation of these to the former, whether this be (_a_) that these things merely resemble that single thing [metaphor], or (_b_) bear some other relation to it, such as that of effect to cause, etc. [metonymy]. In the latter case the thing signified by the name is really in each of the things of which it is affirmed; but it is in one alone _par excellence_, and in the others only by depending, for its very existence in them, on that one. Now the object of the term _being_ is found indeed in accidents, _e.g._ in quantity, colour, shape; but certainly it must be applied primarily to substance, and to accidents only dependently on the latter: for quantity, colour, shape can have being only because the corporeal substance possesses these determinations. But this is not at all the case with a genus and its species. These differ from the genus, not by any such dependence, but by the addition of some special perfection to the constituents of the genus; for example, in the brute beast sensibility is added to vegetative life, and in man intelligence is added to sensibility. Here there is no relation of dependence for existence. Even if we considered human life as that of which life is principally asserted, we could not say that plants and brute beasts so depended for their life on the life of man that we could not affirm life of them except as dependent on the life of man: as we cannot attribute being to accidents except by reason of their dependence on substance. Hence it is that we can consider apart, and in itself, life in general, and attribute this to all living things without relating it to any other being.”(61)