  We have noticed that, as medieval doctrines of the transcendentals explain the relation between ‘being’ and the other transcendental predicates in the predicative model of subject and property, they obeyed the basic structure of a science and hence gave a concrete elaboration to metaphysics as the science of being as being. We have also noticed that the medieval doctrines of the transcendentals followed Ibn Sina’s rejection of the theological interpretation of the subject of metaphysics and grounded their ontological interpretation of the subject of this science on the identification of being as the subject of metaphysics and being as first known. As a consequence, the medieval conception of metaphysics was transformed. Metaphysics became the ‘common science’, the ‘transcendental science’, and ‘first philosophy’ in a new sense. (See Aertsen 2012, 672–3.) (i.) The science of being as being that is common to all things was founded by Ibn Sina on ‘common being’ as its subject; Thomas Aquinas accordingly takes ‘being in general’ (ens commune) as the subject of metaphysics and makes this science the ‘common science’ (scientia communis). (ii.) Already in the Metaphysics-commentary of Albert the Great, the science of metaphysics is said to deal with the ‘first and transcendental (determinations)’ (prima et transcendentia). Duns Scotus completes this interpretation of metaphysics, by declaring it the ‘transcendental science’ (scientia transcendens). (iii) Whereas Aristotle founded the primacy of metaphysics as first philosophy on the nobility of the objects it was concerned with, i.e. the highest causes, the medieval foundation of being as the subject of metaphysics on being as the first known generated an entirely new interpretation of the primacy of metaphysics: this science is first, because it deals with the first conceptions of the mind. Whereas Aristotle’s first philosophy was the most difficult science to learn, metaphysics as the medieval first philosophy is the easiest of sciences, since it deals with the self-evident. (cf. Bonetus, Metaph. 2, c. 7)