  Finally, it has to be noted that this new meaning of ‘transcendens’ as transcendental was itself subject to evolution. The Latin term ‘transcendens’ is translated: ‘that which surpasses [something]’. The term clearly requires a complement, i.e. an indication of what is surpassed in the ‘transcensus’. The history of the ‘transcendental’ can be described in terms of the variety of its complements: “The scholastic concept of ‘transcendental’, which since Albert the Great is the proper subject of metaphysics, is opposed to the concept of the categorical. The transcendental is therefore the transcategorical. From the 15th century onwards the transcendental determination appears frequently in opposition to the so-called ‘super-transcendental’, i.e. the most universal determinations like ‘opinabile’ or ‘intelligibile’ that are common to real beings and beings of reason. With a view to this opposite concept of the ‘super-transcendental’, the transcendental is to be conceived as a most common determination that applies to all real beings, including God (…). This constellation of concepts changes with Kant. The concept of transcendental as the common predicate of a certain type of cognition is opposed to the concept of the empirical.” (See the entry ‘Transzendental’, in Historisches Wörterbuch der Philosophie, Volume 10, pp. 1358–9.)  Since especially the Kantian understanding of the transcendental has been influential for modern minds, it must be emphasized at the outset that the medieval understanding of transcendental is not opposed to the empirical, but to the categorical; in fact, all medieval authors acknowledge an empirical origin of the transcendental notions. They articulate this connection between transcendental and empirical in a realist program of metaphysics.