  Like most arts masters in fourteenth-century Paris, Buridan is careful to dissociate the metaphysical questions he asks as a philosopher from similar questions that might be asked by a theologian. Jurisdictional disputes forced Parisian arts masters to be quite clear about how they were approaching a  problem,[34]  although what we now identify as medieval philosophy was practiced by both sides. As far as Buridan is concerned, much of the confusion over the proper domains of metaphysics and theology stems from Aristotle himself, who identifies three kinds of speculative science: physics, mathematics, and theology (Aristotle, Metaphysics VI.1.1026a18; XI.7.1064b1). In his question commentary on the Metaphysics, he provides the standard medieval interpretation of this passage, reading ‘theology’ as ‘metaphysics’ and differentiating the three sciences in terms of how they treat their respective subjects: whereas the natural philosopher considers things insofar as they are qualified by motion, and the mathematician insofar as they are quantified by number, the metaphysician considers them only insofar as they pertain to the “concept of being [ad rationem essendi]” (QM VI.2:  34ra).[35]  For the difference between metaphysics and theology, however, we need to go to the very beginning of the commentary, where he offers the following gloss of Aristotle's remarks: