Incorporeal things like time, place or sayables (lekta, see below) are 'subsistent' (huphestos, Galen 27G as are imaginary things like centaurs.
Obscenities, like gods, are incorporeal things loaded with scary meaning for people who let that happen to them.
The signification, however, is an incorporeal thing called a lekton, or 'sayable,' and it, and neither of the other two, is what is true or false (Sextus Empiricus, 33B).
In Summa contra Gentiles he wrote that "an incorporeal thing is related to its presence in something by its power, in the same way that a corporeal thing is related to its presence in something by dimensive quantity," and he added that "if there were any body possessed of infinite dimensive quantity, it would have to be everywhere.
She was the center and the source and the victim of a storm of wing beats; we were at the top of the world; the huge bird of God's body in us hovered; the great miracle pounded on her back, pounded around us; she was straining and agonized and distraught, estranged within this corporeal-incorporeal thing, this angelic other avatar, this other substance of herself... and she screamed".
A twelfth century commentary on the Perihermeneias says that at the time of Aristotle, there was a great debate over the principal signification of utterances: was it 'res' (things) or incorporeal natures (Plato) or sensus (sensations) or imaginationes (representations) or intellectus (concepts)?[8] In fact, medieval philosophers of language were heir to two conflicting semantic theories.
In fact, according to St. Thomas, angels are specifically different because they are incorporeal, and without matter no individuation is possible.
Believing certain events to be miraculous entails that such suspensions of the normal order of things are caused by incorporeal entities (angels or demons) acting on corporeal ones.
Thus Hobbes apparently thinks that talk about incorporeal substances (such as Cartesian unextended thinking things) is just nonsense.
Corporeal things will return to their incorporeal causes, the temporal to the eternal, the finite will be absorbed in the infinite.
Subsistences are prior by perception, they are particulars and are for the most part bodies, whereas beings that subsist in something else are prior by knowledge, they are incorporeal, they are predicates shared by many things, and they are thoughts (noēmata / dianoēmata).
