  Interestingly, the metaphysics of the good, which had been central in the early elaboration of the doctrine of the transcendentals, seems to have lost some of its appeal in the wake of a new concept of being. Although Henry of Ghent organizes his treatise on the good in Summa 41.1 in accordance with Aquinas’ discussion of the good in De ver. 21.1, the essentialist interpretation of the concept of being that he established had only limited possibilities, and even less impulse, to account for the fundamental difference between the transcendental good and moral perfections. In Duns Scotus, the good is an absolute property formally distinct from being; in Suarez, ‘the good’ primarily signifies the perfection of a thing, while adding the aspect of suitability (convenientia), i.e. it connotes a nature having a natural inclination, capacity, or conjunction with such perfection.