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PREFACE xi Theology was in truth the final cause, and though indeed philosophy was in subordination to it, still philosophy had an autonomy of its own. Logic is the common instrument of phi- losophy and natural science, dealing with the natural order of substances and leading up to metaphysics or the doctrine of being qua being. By a shift in intention the modes of logic lead from corporeal substances by analogy to insights concern- ing extra-natural entities. Metaphysics or first philosophy deals with the transcendental predicates: being and non-being, one and many, true and false, good and evil, thing and something, examining the order of nature and the order of reason to test their accord, namely, the similitude or commensuration of the beings of nature to the beings of reason. Logic is the instrument for formulating simple and complex modes, the centrum of philosophy, and in order for philosophy to be a means to theological science logic must be promoted in its own order as if it were an end in itself. Philosophy as instrumented through logic deals with the natural order and in so doing supplies evidence for the confirmation of faith. Indeed it supplies the literal terms (grammar) from which rhetorical method ad- vances to an understanding of intelligences and finally to an analogical though finite and imperfect grasp of God's infinite being. The relation of philosophy to natural science was in essence the same in peripatetic scholasticism as it is today. A lack of emphasis on the discovery and perfection of mechanical or in- strumental material and efficient means need not obscure the relationship, since engineering does not exhaust the whole of human science* Scholasticism clearly appreciated the fact that before science could begin there must be a discipline inde- pendent of natural things in terms of which propositions about nature can be formulated. Today the pragmatists in their over- tures to logical positivism seem inclined to join two estates