God is “being in general.”
Being beautiful is different from being hot or being sexy.
It's being ignored, it's being denied, and it's being belittled."
(Being and Time 69: 415, my emphasis)
Real being is nothing but the whole reality of the finite being.
William describes the being (esse) of a being by substance as being by substance or being by essence.
But, of course, being ~F does not ground being F, and being F does not ontologically depend on being ~F!
Being itself is a transcendental, and so are the “proper attributes” of being—one, true, and good—which are coextensive with being.
With respect to being, Meinong states that all complete objects have either being or non-being, and all incomplete objects lack being.
Nuclear properties include all ordinary properties, such as being blue, being tall, being kicked by Socrates, being a mountain, and so on.
For everything that is caused is other than its being and thus is a being by participation, whereas a being by essence or substance is its being.
So the universal science of being qua being appears to founder on an equivocation: how can there be a single science of being when the very term ‘being’ is ambiguous?
But Aristotle’s description does not involve two things—(1) a study and (2) a subject matter (being qua being)—for he did not think that there is any such subject matter as ‘being qua being’.
Hence its non-being, being natural to it, is prior to its being, and therefore in being created it must receive being after non-being, and thus have a beginning.
If a being than which no greater can be conceived does not exist, then I can conceive of a being greater than a being than which no greater can be conceived—namely, a being than which no greater can be conceived that exists.
Again, that objective being, even though the being of reason in itself is nothing, still necessarily supposes some real being, on which it is founded, or from whose denomination or relation that objective being quasi-results (quasi resultet).
Examples of the former (the ‘beings’) are being well-nourished, being undernourished, being housed in a pleasantly warm but not excessively hot house, being educated, being illiterate, being part of a supportive social network, being part of a criminal network, and being depressed.
According to Henry, there is no real community, within creatural being, between substantial being and accidental being; as a consequence, given that the distance between God’s being and creatures’ being is much greater than the difference between the being of substance and that of accidents, being cannot be something common to both God and creatures.
Besides the distinctions between a being and being by participation and a being and being by essence, William mentions sixteen other distinctions, including the distinctions between being of need and being of sufficiency, possible being and being necessary through itself, false being and true being, and flowing being and lasting being.
Parmenides then offers to engage in the training exercise himself, taking “one” as the relevant instance of “G”, and considering a range of properties as instances of “F” (being many, being a whole, being limited, having shape, being in oneself, being in another, being in motion, being the same as oneself, being the same as another, being like oneself, being like another, touching oneself, touching another, being equal to oneself, being equal to another, being (or coming to be) older than oneself, being (or coming to be) older than another, being in time, being, being named or spoken of, and being the object of an account, opinion, knowledge, or perception).
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Parmenides then offers to engage in the training exercise himself taking one as the relevant instance of G and considering a range of properties as instances of F being many being a whole being limited having shape being in oneself being in another being in motion being the same as oneself being the same as another being like oneself being like another touching oneself touching another being equal to oneself being equal to another being or coming to be older than oneself being or coming to be older than another being in time being being named or spoken of and being the object of an account opinion knowledge or perception