Chapter 1
Camera BC

59. We begin to evacuate this camera by making statements, then we interchange subjects with predicates, and then put questions; the example given here with the twelve statements of camera BC can be replicated in the other cameras of figure three. After this, we will take three statements from each camera and prove the solutions to their questions, the process followed for these three statements can be applied to the remaining statements in each camera.

And you must know why the intellect "evacuates" cameras in the third figure: in other words, it extracts whatever it can from each camera by taking the meanings of the letters and applying them to the questions at hand, and by so investigating it discovers practical answers. We will give an example of this process with twelve statements of one camera, and you can apply the same to the remaining cameras. Let us proceed thus with camera BC from which the intellect extracts twelve statements by saying:

"Goodness is great; goodness is different; goodness is concordant;
greatness is good; greatness is different; greatness is concordant;
difference is good; difference is great; difference is concordant;
concordance is good; concordance is great; concordance is different."

Now we have finished evacuating the camera's statements as we made twelve statements with permutation of subjects and predicates.

60. Next, the intellect evacuates from the camera twelve middle terms that stand between the subject and predicate because they agree with them generally or specifically. And with these middle terms the intellect assumes a stance ready for decisive debate. The middle terms are extracted from the twelve statements by saying:
"Whatever is magnified by greatness is great, but goodness is magnified by greatness, therefore goodness is great." - And likewise with the remaining statements.

61. After this evacuation is done, the intellect evacuates the camera with 24 questions where two questions arise from each statement, as follows:

• Goodness is great. Is goodness great? What is  great goodness?
• Goodness is different. Is goodness different? What is different goodness?
• Goodness is concordant. Is goodness concordant? What is concordant goodness?
• Greatness is good. Is greatness good? What is good greatness?
• Greatness is different. Is greatness different? What is different greatness?
• Greatness is concordant. Is greatness concordant? What is concordant greatness?
• Difference is good. Is difference good? What is good difference?
• Difference is great. Is difference great? What is great difference?
• Difference is concordant. Is difference concordant? What is concordant difference?
• Concordance is good. Is concordance good? What is good concordance?
• Concordance is great. Is Concordance great? What is great concordance?
• Concordance is different. Is concordance different? What is different concordance?

• 62. After evacuating the questions in this way, the intellect evacuates the camera with the definitions of goodness and greatness, and then with the three species of difference and concordance as shown in the second figure. Finally, it evacuates the camera with the three species of rule B and the four species of rule C.

Once the general evacuation is done, the intellect goes on to solve the questions it raised in the said evacuation according to the camera's conditions, by making affirmative and negative statements: thus the intellect expels doubt from the camera where it reposes in an assertive, confident stance, aware that it has reached a high level of general knowledge and artificial skill and acquired a great scientific habit.

Now let us make and solve questions and prove the solutions with three statements, following the previously specified order.
Goodness is great. Is goodness great? And we answer that it is, as the definition of greatness by the first species of rule C says: "Greatness is a being on account of which goodness is great". And the second species of rule C says that goodness is great because it has its essential bonifier, bonifiable and bonifying where it has great natural repose by the fourth species of rule C. And by the third species of the same rule, it is in difference and concordance by definition as it differentiates and merges its coessential correlatives within its genus and essence from which great moral goodness arises. Thus we have proved that goodness is great.

63.
• We ask: "What is great goodness?" By the first species of rule C, great goodness is the essence that includes (by the second species) its own innate, distinct and concordant bonifier, bonified and bonifying comprising (by the fourth species) its own essential, natural intrinsic act with its own actions and passions with which goodness moves morally when (by the third species) it is a great reason for good to produce great good from itself. Without all these things, goodness cannot be intensely and naturally great, nor a part of general substance.
• 64.
• We ask: "Is goodness different?" And we answer that it is, as shown in the first angle of the second figure and by the definitions of goodness: now unless goodness is different it cannot be an intrinsic natural reason for good to produce good, nor can difference's own natural passions cause any natural relations. And this is proved by rule B and by the first species of C: unless it is different, goodness cannot be defined as the being whose proper function is to do good. Then, by the second species of rule C, goodness is naturally relative. And by the third, goodness is a habit existing between this sensual thing and that intellectual thing etc. Further, by the fourth species of rule C, goodness has different natural properties in stones, in plants, etc.
• 65.
• We ask: "What is different goodness?" We answer by the first species of rule C that different goodness is the reason why the bonifier distinguishes its bonified object and its act of bonifying from itself. And by the second species of the same rule, different goodness is the being that contains its own coessential and natural relations, where the entire essence of goodness simply resides in each correlative part. Further, by the third species, different goodness is diffused in many different special habits: gold has one kind, rubies have another kind, etc. Likewise, by the fourth species, different goodness has different habits in different subjects, as proved by rules B and C.

•
66.
• Goodness is concordant. Is goodness concordant? We answer by the first species of rule C that it is concordant, or else it would not be a reason for good to produce good of its own species. And by the second species of this rule, if goodness were not concordant, there would be no concordance among its correlatives, which would be an evil thing contrary to its general nature. Likewise, by the third species of the same rule, on account of the concordance of goodness, goodness is a good, concordant and diffusive habit existing between sensual and sensual etc. And by the fourth species of the same rule, goodness with its concordance has natural diffusion between sensual and sensual etc. and this is demonstrated by the definitions of goodness and concordance, and by rule B.
• 67.
• We ask: "What is concordant goodness?" And by the first species of rule C we answer that concordant goodness is the essence in which the bonifier, bonified and bonifying are in proper accord. And this is proved by the second species of the same rule. Likewise, by the third species of this rule, concordant goodness is the form that makes different men belong to the same species. Similarly, by the fourth species of the same rule, concordant goodness is the natural reason why good men have good mutual accord, naturally or morally.

• Chapter 2
Camera BD

68.

• Goodness is durable. Is goodness durable? We answer that it is, by the definitions of duration, goodness and the angles designated by B C D in the second figure. And rule B proves this as do all the species of rule D: now by the first species, goodness is primordial and by the second species of rule D goodness has coessential correlatives in which it naturally lasts. If goodness did not consist of the bonifier, bonified and bonifying, it could not naturally last on its own. And by the third species of rule D, goodness is substantially durable on its own, and good accidents influenced by it are also durable both naturally and morally.
• We ask: "What does lasting goodness consist of, and what does it belong to?" We answer by the first species that it consists of itself since it has its own primordial constituting correlatives shown by the second species of the same rule D. Next, by the third species, goodness belongs to the whole where it exists as a part, which is proved by rule B.
• 69.
• Goodness is different. Is goodness different? This was answered above, in camera BC Chapter 1. #64.
• What does different goodness consist of? The answer is given by the species of rule D in the same way as shown above in the previous number.
• 70.
• Goodness is contrary. Is goodness contrary? We reply that it is, as shown by the ladder of sensual and sensual etc. and the definitions of goodness, difference and contrariety as well as rule B confirm this.
• What does contrary goodness consist of? We answer that it consists of many good habits, like cold, heat, moisture and dryness, heaviness and lightness, generation and corruption and such things, verified by the first species. By the second species of the same rule D, the goodness of contrariety exists by accident, for instance in elemented things where elements oppose each other through contrary qualities. By the third species we see that as contrariety is an accident, it is subject to substantial goodness like an instrument to the efficient cause.

• Chapter 3
Camera BE

71.

• Goodness is powerful. Is goodness powerful? We reply that it is, by the definitions of goodness and power since power is a being on account of which goodness can exist and act; if goodness were not powerful, it could not be a reason for good to produce good. And rule B affirms that goodness is powerful.
• Why is goodness powerful? By the first species of rule E we reply that it is powerful because it consists of its own coessential bonificative, bonifiable and bonifying. And thus, goodness as an active and powerful being bonifies peregrine bonifiable things in its intrinsic bonifiable, and these peregrine bonifiable things do not belong to the genus or nature of goodness' own intrinsic bonifiable. By the second species, goodness is powerful so other essences can be habituated with it, and this is shown by rule B.
• Goodness is different. This was already answered in camera BC Chapter 1 #64.
• 72.
• Goodness initiates. Does goodness initiate? We reply that it does so by definition, as it is the reason for good to produce good. And this is proved by the definitions of beginning and difference in the ladder of sensual and sensual etc. where goodness is a general principle; and from here descends the good difference that exists between one plant and another, as well as all good causal and accidental principles.
• Why is initiating goodness a causal and accidental principle? Referring to the ladder of beginning we confirm by rule B and the first species of rule E that goodness is a causal or formal principle through its bonifier, bonifiable and bonifying. And by the second species, goodness is an accidental or final principle so that other good principles can be subject to it as goodness clothes them with good habits.

• Chapter 4
Camera BF

73.

• Goodness is knowable. Is goodness knowable? We reply that it is, as shown by rule B and the ladder of difference between sensual and sensual etc. and by the three species of medium combined with the essence of goodness, where the intellect knows the discrete natural relations with which goodness has continuous quantity. This is proved by the definition of medium. Goodness is different.
• Is goodness different?  We reply that it is, as was proved in camera BC Chapter 1 #10.
• 74.
• Goodness has a medium. Does goodness have a medium? We reply that it has, because difference declares that in goodness, bonifying is a medium that exists between the bonifier and the bonifiable, without which goodness could not be a reason for good to produce good, nor have any natural movement or real relations, and this is abundantly proved by rule B.
• 75.
• How much can goodness be known? We say that it can be known as much as the natural or moral medium can enter into goodness through the ladder between sensual and sensual etc. with the definitions of goodness, difference, wisdom and medium as confirmed by rule B.
• How much can goodness endure? We reply that goodness can endure inasmuch as it is diffused through the cameras of figure three where it mixes with principles habituated with goodness.
• How much can goodness be mediated? We reply that it can be mediated inasmuch as the medium can enter into it with the definitions of medium, goodness, wisdom and difference; rule B and the first and second species of rule F prove this because goodness has continuous quantity in its essence and it has discrete quantities caused by difference in its relations.

• Chapter 5
Camera BG

76.

• Goodness is lovable. Is goodness lovable? The answer is affirmative, as shown by the definitions of goodness, end, rule B and the ladder of sensual and sensual etc.
• Goodness is different. Is goodness different? We answer that it is, as shown in camera BC, Ch 1.
• Goodness is differentiated. Can goodness be differentiated? The answer is as above.
• Goodness is meant for an end. Is goodness meant for an end? We answer that it is, because if it were not meant for an end, goodness would not be a reason for good to produce good, nor would difference make it a clear reason with its own relations, both intrinsic - or natural - as well as extrinsic - or moral - so it would terminate in malice and privation, which is false and impossible. And this is confirmed by rule B, the definitions of goodness, difference and end as well as the scale of sensual and sensual etc.
• 77.
• What kind of goodness is lovable, differentiated and purposeful? We reply that substantial goodness is lovable on account of its own intrinsically related passions clarified by difference as they repose in their end. Another kind of goodness is accidental, like the goodness of will, greatness, etc. or the goodness of justice, wisdom, etc.
• What kind of difference is lovable in goodness? Answer: the kind which posits intrinsic relations and passions within goodness as well as extrinsic or moral passions outside it; and the ladder of sensual and sensual etc. proves this.
• What kind of end is lovable? We reply that it is the supreme end, which is the prime cause as well as the proper end of natural and moral goodness. And likewise, the end of difference is lovable because without it the ladder of sensual and sensual etc. cannot universally exist: now its absence would entail privation depriving the world of being as the destruction of the parts is followed by the destruction of the whole, as shown by rules B and G.

•
Chapter 6
Camera BH

78.

• Goodness is virtuous. Is goodness virtuous? We answer that it is, as shown by the definitions of goodness, virtue and majority, by the ladder of difference between sensual and sensual etc. and by the ladder of majority between substance and substance etc. And this is confirmed by rule B. Goodness is different.
• Is goodness different? We reply as above in Chapter 1.
• Goodness is major. Is goodness major? We answer that it is, since there is major goodness in substance and minor goodness in accidents, and substantial relations are greater than accidental ones; and goodness is greater in some subjects than in others as shown in the ladder of sensual and sensual etc. and in the ladder of majority between substance and substance etc.
• 79.
• When is goodness virtuous? We reply that goodness is naturally virtuous when it has being, and morally virtuous when clothed in habits of justice, prudence etc. This is demonstrated by the definitions of goodness, virtue, majority, difference and by rule B.
• When is goodness differentiated? We reply that it is differentiated when it has being on account of the real relations that difference places in it, without which goodness can have no nature. And it is differentiated when it has one moral habit for justice, another for prudence etc. And the definitions of the principles prove this.
• When is goodness major? We reply that it is major when it exists both substantially and morally. And when its virtuous moral habit exists in practice, it is greater than when it is not put into practice. And it is greater when it acts with charity than when it acts with justice. The same applies to substantial and accidental activity. And rule B proves these things.

•
Chapter 7
Camera BI

80.

• Goodness is true. Is goodness true? We reply that it is, by rule B and by the definitions of goodness, truth, difference and equality. If goodness were not true, it would not be a true reason for true good to produce good, nor could difference truly stand among the bonifier, the bonifiable and their bonifying, nor could equality repose in a subject, given that equality exists among the concretes of goodness; and thus the ladder of sensual and sensual etc. would be destroyed as well as the ladder of substance and substance etc.; and as the world cannot exist at all without these ladders, goodness must be a true essence per se.
• Goodness is different. Is goodness different? We reply as before in Chapter 1.
• Goodness is equal. Is goodness equal? We reply that it is, as shown by rule B and the definitions of the principles. Now goodness is a reason for good to produce good, and truth verifies this with difference and equality so that truth is diffused equally in the true bonifier, bonifiable and bonifying, and in the ladders of sensual and sensual etc. and of substance and substance etc. shown in the second figure.
• 81.
• Where is true goodness? We reply by the first species of rules C and D that it is a being in itself, as the primordial essence in its own genus. And by the second species of rules C and D, it is in its own good and true concretes and exists in truth, difference and equality as a habit of the things habituated with it; and it exists in the ladder of sensual and sensual etc. and also in the ladder of substance and substance etc. and rules B, I and K confirm this.

• Chapter 8
Camera BK

82.

• Goodness is glorious. Is goodness glorious? We reply that it is, as proved by rules B and K and the definitions of goodness, glory, difference and minority viewed in the ladder of sensual and sensual etc. and in the ladder of substance and substance etc. Now glory is what gives goodness distinct, good and glorious concretes of its own genus and nature with which it has repose and is removed from confusion and minority.
• Goodness is different. Is goodness different? We reply, as before in Chapter 1, that it is. Goodness is minor. Is goodness minor? The answer is affirmative, as shown in the ladder of sensual and sensual etc: now there is less goodness in a stone than in a plant, less in a plant than in an animal, less in color than in seeing, less in seeing than in understanding, and so forth, and this is confirmed by rules B and K.
• 83.
• How does glorious goodness exist? We reply that glorious goodness has a mode of existence through difference that makes it one substantial essence distinct from all others with different substantial things of its own genus and nature with which it reposes intrinsically and naturally. Regarding the glory of goodness, as goodness exists in glory and glory in goodness, it has a moral mode for causing distinct, good and glorious moral habits, as attested by rules B and K.
• 84.
• With what is goodness different? The answer is that it is different both per se and with difference that distinguishes its essence from all other essences not of its own species and nature. And goodness is different in another way: with its own coessential and substantial correlatives it causes many kinds of accidental goodness; this is signified by the ladder of sensual and sensual etc. and by the ladder of substance and substance etc.

•
Chapter 9
Camera CD

85.

• Greatness is eternal. What is eternal greatness? We answer with the definitions of greatness, eternity, concordance and contrariety and say: eternal greatness is a being that has in itself, by the first and second species of rules C and D, great, infinite, eternal and primordial correlatives, and by the third species of rules C and D, the said concretes exist in infinite greatness and concordance etc. separated from contrariety and subjection; and every concrete exists in the others. The entire essence of eternity exists in each of the said concretes and so does the entire essence of concordance, and each concrete has its own distinct number in the others where the three exist as one single essence, one without a second.

• 86.
• What is great concordance? Great concordance is an essence that exists by reason of the second species of rules C and D. And by the third species of rules C and D it is, in other things, the entire essence of concordance, and each of its concretes is the entire essence of concordance that rules all other accidental, or peregrine concordance.
• What is great contrariety? Answer: it is a form that causes corruption in elemented things and also causes privative habits like envy, lust, etc.

• 87.
• We ask: "What do eternal greatness, concordant greatness and contrary greatness consist of?" The attentive student can see the answer in what was given previously in this chapter, And we proceed thus for the sake of brevity, to avoid boring the student's intellect with too much repetition.

•