 So, to sum up, we have to distinguish here between the nature existing in this singular (such as the individualized human nature of Socrates, which is numerically one item, mind-independently existing in Socrates), the universal (such as the species of human nature existing only in the mind as its object considered in abstraction from the individuating conditions it has in the singular humans), and the nature according to its absolute consideration (such as human nature considered in abstraction both from its existence in the singulars as its subjects and in the mind as its object). What establishes the distinction of these items is the difference of what can be truly said of them on account of the different conditions they have in this or that. What establishes the unity of these items, however, is that they are somehow the same nature existing and considered under different conditions. For the human nature in Socrates is numerically one, it is numerically distinct from the human nature in Plato, and it has real, mind-independent existence, which is in fact nothing but the existence of Socrates, i.e., Socrates’ life. However, although the human nature in Socrates is a numerically distinct item from the human nature in Plato, insofar as it is human nature, it is formally, in fact, specifically the same nature, for it is human nature, and not another, specifically different, say, feline or canine nature. It is precisely this formal, specific, mind-independent sameness of these items (for, of course, say, this cat and that cat do not differ insofar as they are feline, regardless of whether there is anyone to recognize this) that allows the abstractive human mind to recognize this sameness by abstracting from those individuating conditions on account of which this individualized nature in this individual numerically differs from that individualized nature in that individual. Thus, insofar as the formally same nature is actually considered by a human mind in abstraction from these individualizing conditions, it is a universal, a species, an abstract object of a mental act whereby a human mind conceives of any individualized human nature without its individuating conditions. But, as we could see earlier, nothing can be a human nature existing without its individuating conditions, although any individualized human nature can be thought of without thinking of its necessarily conjoined individuating conditions (just as triangular shape can be thought of without thinking its necessarily conjoined conditions of being isosceles or being scalene). So for this universal concept to be is nothing but to be thought of, to be an object of the abstractive human mind. Finally, human nature in its absolute consideration is the same nature abstracted even from this being, i.e., even from being an object of the mind. Thus, as opposed to both in its existence in individuals and in the mind, neither existence, nor non-existence, nor unity, nor disunity or multiplicity belongs to it, as it is considered without any of these; indeed, it is considered without considering its being considered, for it is considered only in terms of what belongs to it on account of itself, not considering anything that has to belong to it on account of something else in which it can only be (i.e., whether in the mind or in reality). So, the nature according to its absolute consideration does not have numerical unity or multiplicity, which it has as it exists in individuals, nor does it have the formal unity that it has in the consideration of the mind (insofar as it is one species among many), but it has that formal unity which precedes even the recognition of this unity by the abstractive  mind.[39]