This matter is differentiated into particular things (which are not privations but perfections) through the addition of an individualizing principle (haecceitas) to the universal (quidditas).
If the latter be spoken of as quidditas, the former may be called haecceitas.
The universal, as the form or essence of the individual, is called its quidditas (its " what-ness " or nature); but, besides possessing a general nature and answering to a general definition (i.e.
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