  The clearest examples of this are found in Quodl. X, q. 7, where Henry responds rather sharply to the perplexities raised by Giles of Rome over the concept itself of intentional distinction. “Man” and “rational animal” — the defined and the definition — differ only in terms of reason, whereas “white” and “rational” differ in a real sense, since it is a matter of different natures and not of concepts or intentions founded in the same res. Yet how should we consider the difference between “rational” and “animal”? This is not a distinction of reason, since the two terms are not in a relation of definition to defined, nor is it a real distinction, such as that between substance and accident, since, if this were the case, the species formed by the conjunction of “animal” and “rational” would not be a single one in itself, but only per accidens. Therefore we can only appeal to an intermediate distinction, which is precisely that which Henry defines as intentional.