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This paper is an exploratory step in the consideration of Cajetan on the act of being, ipsum esse. I focus on his commentary on Summa theologiae 1.82.3. St. Thomas there presents the intellect as more noble than the will, in that the object of the will is the appetible good itself [appetibile bonum] whereas that of the intellect is the nature or form of the appetible good [ipsa ratio boni appetibilis]. Defending this position obliges Cajetan to distinguish between existence as understood, which is existence taken quidditatively, and existence as object of appetite, which is existence as exercised. He also argues that it must be existence as quidditatively considered which is the proper name of God, not existence as exercised.
