  Other scholars stress the necessity of an intensional account, which leaves more room for the diversity of medieval views on the meaning of the transcendental. A purely extensional definition of transcendentality can perhaps account for Aquinas’ understanding of the transcendental as that which runs through the categories because of its commonness, but it explains neither Scotus’ understanding of the transcendental as that which is not determined to a genus, nor the early Scotists’ conception of degrees of transcendentality. Moreover, it fails to explain why Aristotle and Ibn  Sina[1] must not be considered to have formulated a doctrine of transcendentals even though they indeed acknowledged the co-extensionality of transgeneric notions like ‘being’ and ‘one’. What characterized the doctrine of the transcendentals as it was developed in the Latin tradition from 1225 onwards was precisely the systematic account of the differences between transgeneric notions as the inner explications of the concept of ‘being’.