 Even so, Simon still holds that being is something added to created beings. But how, if not as something real? Since we can understand what a thing is without considering its possible modes of being (i.e., actual, mental etc.), it seems that there is indeed a distinction between essence and being (cf. Longeway 2000: 9). So, the distinction is either notional or real. It is not real, as was shown with the argument above. Therefore, the distinction must be notional: since the definition of an essence does not include being at all, being must be a notion added to this definition, a notion that refers to the relation of a substance to its cause (cf. Longeway 2000: 10–11). Hence, we can think of a substance as some kind of thing (e.g., a man) according to its essence (esse essentiae), but we can also think of it as something that exists in a causally ordered reality, according to its being in an effect (esse in effectu) (cf. Longeway 2000: 13).