  Henry’s latter precision remains nonetheless ambiguous: the fact that the ‘right’ intellect (rectus intellectus) can make a distinction between the two kinds of indeterminacy only ‘subsequently’ (consequenter; f. 125rS) suggests that the initial confusion is not only a mistake of the upholders of the univocity of being, but a kind of deviation or temptation of the human intellect, especially if we consider that, in conceiving any determinate being, our intellect always conceives, at a more general level, indeterminate being, and within the latter, in a more original way, negatively indeterminate being (see above, § 8). Thus, in other texts (such as in the following q. 3 of the same art. 21 of the Summa, where Henry is in actual fact citing Avicenna), Henry speaks of a common, analogous concept of being, giving the impression of bringing analogy closer to univocity. The first concept of being (ens largissimo modo acceptum) is “something analogous common to Creator and creature, containing within itself being as principle and being as produced” (“commune analogum ad creatorem et creaturam, continens sub se ens principium et ens principiatum”, Summa, art. 21, q. 3, ed. 1520, I, f. 126rD; my interpretation here differs somewhat from that of Pickavé, who separates the question of analogy from that of the first object of knowing by suggesting that the distinction between what is negatively indeterminate and what is privatively indeterminate has a different meaning and function in the two cases. Concerning the confusion between the two kinds of indeterminacy, Pickavé prefers to speak of ‘weakness’, instead of ‘mistake’ or ‘error’; see Pickavé 2011a). This concept at first common to God and creatures (whether it is erroneously conceived as something positive, or correctly conceived as something negative) offers, at any rate, the only possible starting point for a metaphysical demonstration of the existence of God, a demonstration that, in appealing to Avicenna and to Augustine's De Trinitate, proceeds from the consideration of any determinate being or good to the distinct knowledge of God as pure, necessarily existing Being (Summa, art. 22, q. 5; art. 24, q. 6).  Henry does not refrain, however, from presenting a posteriori proofs — in the order of efficient, formal and final causes — that nevertheless refer exclusively to the existence of God de complexo; in other words, to the truth of the statement “God exists” (Summa, art. 22, q. 4).