 He distinguishes the absolute nature of an individual as something absolute, that is, “that which constitutes it and enters its essence.” This absolute nature of an individual is ontologically more important than that by which one individual has some agreement with another. One can notice that Bacon is now writing as a person with a theological interest: “And because all the things which I am treating are for the sake of theology, it is clear through theological reasons that a universal is not [favorably] compared to singulars. For God did not make this world for the sake of universal man, but for singular persons…Therefore, speaking plainly and absolutely, we must say that an individual is prior in nature [to a universal] both in operation and in intent,” and so “…it is necessary that the ranking according to prior and posterior be denominated absolutely and simply from the governing power of an individual…” ([OHI,II], 94–95 = TTUM, 88–89). Bacon knows that he is defending a position in rank opposition to the common view: “Since the whole rabble [at Paris] holds the contrary position, because of certain authorities, the views of the latter must be presented” ([OHI,II], 96 =TTUM, 90).