More-unusual cases may require further examinations e.g., special serological (serum-related) or biochemical procedures or various measurements using radioactive isotopes to outline an organ or quantitate blood volume.
And finally, the being of substance which is in succession and discrete is measured by the quantity called 'speech' (oratio) (In Cat., cap. de quantitate, fol. 107r v).
Moreover he employs this property as the common principle from which the seven species of quantity can be derived (EP, ch. de quantitate, fol. 30ra).
Since Burley wanted to preserve the reality of quantity and its real distinction from substances and other accidents, he insists that quantity is a form inherent in the material part of a composite substance (EP, ch. de quantitate, fol. 29rb).
Only the seven species of quantity would be quanta by themselves, while any other quantum would be such per accidens, and so indirectly, because of its connection to one (or more) of the seven quanta per se (In Cat., cap. de quantitate, fol. 116r).
The seven species of quantity are quantified by themselves, whereas other quantified things (for example: corporeal substances) are quantified in virtue of one or more of the seven species (EP, ch. de quantitate, fol. 29va).
Every individual really differs from its species because the latter is not part of its essence, but a form existing in it, as well as really distinct from other individuals belonging to the same species because of its own particular form and matter (EIs, ch. de specie, fol. 10va; EP, chs., de substantia, fol. 23va-b; de quantitate, fol. 31rb; see also Tractatus de formis, pp. 9 10).
Thus, Burley turns to two texts from Aristotle's Metaphysics (books V, ch. 13 and X, ch. 1) for an alternative account of the proprium of quantity as the measure of what is quantified (EP, ch. de quantitate, fol. 28rb).
Further, throughout the work he quotes extensively from William of Ockham's Exposition Physicorum and his Tractatus de quantitate.
As a spiritual entity, the soul is superior to the body, and it is the province of the soul to rule the body [e.g. De Animae Quantitate 13.22; De Genesi contra Manicheos II.11].
Thus, not only do human beings have souls, but so do plants and other animals [e.g. De Libero Arbitrio I.8; De Quantitate Animae, 70; De Civitate Dei V.10].
