 in the case of what is divided so that it has a whole and the articulated [result] of this whole, the being [mawjûd] and the existence [wujûd] are different: the being is [the thing] as a whole (this is the possessor of the quiddity) and the existence is the quiddity of this thing, either articulated or each of the parts of the whole, either its genus or its differentia, and since its differentia is more proper to it, [the differentia] is more appropriately called the existence which is proper to it. (I,89 p.117,1–4)