  Whereas the transcendental ‘true’ imposes its difficulties to qualify as a property of being as being, the indication of which was Aristotle’s exclusion of being of reason from metaphysics, the transcendental ‘good’ raises the suspicion of a naturalistic fallacy, by making the ethical good depend upon the good as a property convertible with being. In a sense, the same difficulty presents itself with all the transcendental properties: the metaphysical explication of the concept of ‘being’ (ens) in the ‘most common notions’ (communissima), ‘one’ (unum), ‘true’ (verum), and ‘good’ (bonum), competes with the consideration of these notions in another science, in which they are principal: the one in mathematics, the true in logic, and the good in ethics.