 Still, according to Suárez, we can and do think and speak about beings of reason. It follows, then, that we do speak and think about things which do not exist. It falls to the metaphysician to offer an account of how this might be so. Indeed, for better or worse, the metaphysician must address the topic of beings of reason, not least because, invariably and inevitably, such (non-)beings force themselves into view along the periphery of any inquiry into real beings. To take but one example, even if we think that there is no void, indeed even if we think that it is impossible that there should be a void, and so think that the void is merely a being of reason, we will find ourselves discussing “the void” when investigating the characteristics of space, motion, matter, and quantity. We may ask, for instance, whether the existence of motion requires the existence of the void, and, even if we decide that it does not, our inquiry into space and motion—certainly appropriate topics of inquiry for the metaphysician—has led us to consideration of a non-existing being, the void. So, in Suárez's terms, inquiry into beings inevitably propels the metaphysician into consideration of non-existing beings of reason. So, entia rationis—these non-beings—require a treatment by the student of being.