1. III. Special Characteristics of our Idea of Being as Transcendental and Analogous
 Formed not through the ordinary process of abstraction but by a special process of abstraction, which focuses explicitly on the aspect of existence and expresses the kind or mode of being only implicitly and indeterminately – a being, something which is, that which is. It highlights the is, the act of presence, and leaves the essence or mode of being in the shadow.
 The idea of being is all-inclusive, both in its comprehension (the content of its meaning) and in its extension (the range of subjects to which it can be applied). Outside of it lies only "nothing," that is, nothing lies outside of it. For this reason, it is called "transcendental," i.e., transcending or leaping over all divisions, categories, and distinctions within beings and pervading them all. It excludes only non-being.
Because of its unique all-embracing func-tion, BEING takes on special properties which must be understood if we are to use it accurately and effectively as an ins-trument of thought and not get misled by some of its apparent paradoxes. The two most significant properties of the idea of being for our purposes are that it is transcendental and analogous.

2. meaning partly the same meaning partly different
. . . Lies between the univocal and equivocal, and occurs when a term is applied to different subjects according to a meaning partly the same and partly different in each case. Their role is to be "bridge" terms, enabling us to draw together and compare things that are different in kind yet somehow similar; to explore an obscure or newly discovered area in terms of the already known and more familiar; to make metaphors, which are the lifeblood of poetry, illumining one thing by another; to represent what is beyond our direct or ordinary experience
Terms are classified as either:
Univocal: term is applied in all instances in exactly the same meaning, rigidly and precisely, in each case. Eg., concepts of well determined types of things, such as "Man," "elephant," "typewriter," etc.
(2) Equivocal: term is applied according to a completely different meaning in each case; only the verbal sound remains the same, with no common conceptual content. Eg., "He fell into the well. He is feeling well."
meaning partly the same
meaning partly different
Analogous

3. Analogous Proper Proportionality
. . . Occurs when the intrinsic similarity between analog-ates is expressed by a term that is applied to all the analogates in its proper and literal meaning, though with a proportional difference as found in each. Thus: power, knowledge, action, love, beauty, etc.
Where the analogous attribute is understood as partici-pated in diverse degrees deriving from a common source possessing it in its fullness, proportional similarity and causal relation to a primary analogate fuse together into a single complex structure sometimes called analogy of participation (as in the mature St. Thomas) or intrinsic attribution. The chief application is the analogy between God and creatures.
Analogous

4. SOME NOTES
Analogy verified by the idea of Being: Being is not primarily a thing, or essence, but a dynamic act of presence, manifesting itself through its characteristic modes of action. Being is thus a radical doing, an energy, at the root of all other doing. This becomes clearer when we unfold its inner structure thus: it signifies (1) an agent or subject, (2) actively presenting itself, exercising the act of existence, within the community of all existents, (3) each in its own characteristic way, i.e., according to its particular essence or mode of being. This meaning is verified analogically of every real being in the universe, all the way from the tiniest electron to the Infinite Plenitude of God: each is present, presents itself, in its own way, yet with an infinite range of diversity of modes of presence.
Application of Analogy to Being: It follows from the nature and purpose of analogous concepts as studied above that the paradigm of all analogous concepts which are not metaphors is that of being. If any concept is intrinsically and properly analogous, surely it must be the concept of being. For it is the fundamental bond of unity underlying and envelop-ing all differences and all other unities. When this analogy is unfolded fully in a God-creature context, it turns into the analogy of participation as outlined above.
Systematic imprecision: It is very difficult if not impossible to say exactly what a given analogous concept means with any precision. The reason is that, since they are open-ended at the bottom or the top or both, it is impossible to set clear limits to their meaning. Such concepts always retain a certain vagueness and indeterminateness, so that one knows what he means as he actually uses them, but cannot say clearly what this meaning is in abstraction from all instances.
Analogous

5. IV. Unity as a Primary Property of Every Being
We have seen that to be a real being means to be actively present, co-present with other real beings. Reflecting further now on what it means to be real, we shall discover the next funda-mental and absolutely universal attribute of every being, i.e., unity: to be means to be actively present as a unit, to cohere actively as one.
IV. Unity as a Primary Property of Every Being

6. Every Being, insofar as it is a Being, is One
ontological unity:
 Not the unity proper to a number system (one, two...) but something intrinsic within a being. It can only be defined by paraphrase, thus: ontolo-gical unity is the inner coherence of something as undivided in itself and divided from all others.
 The closest we can come to a positive description of unity is to say that it means the internal cohesion of a being
 To be at all requires to be a one, something cohesive that is present as an undivided whole. Such unity can run up and down a whole spectrum from the strongest unity of pure simplicity (pure oneness with no parts) to various modes of unity of composition (a unity of multiple parts cohering together to form the unity of a whole).
Every Being, insofar as it is a Being, is One

7.  That is, as proportionate act of self-coherence
 That is, as proportionate act of self-coherence. Since unity is thus an attribute just as broad as being, an indissoluble co-partner with being wherever it is found, it must be equally as analogous as being itself.
 Just as to be is to exercise the act of presence, so to be one is to exercise an inner act of dynamic self-coherence, to cohere actively as a unit. Thus unity is not an inert static state given once and for all to something, but a constant active achievement, an enduring cohering, a kind of energy of self-cohesion, which will be expressed proportionately at every level of being.
Unity as Analogous

8. A reductionist view of the universe is untenable!
Significance of distinguishing intrin-sic from extrinsic unities:
 Only natural beings are intrinsic unities, and human beings cannot directly make any such themselves, but only bring together existing natural unities of nature which combine by their own power to form new higher unities.
 It is obvious that wherever there is real being, there must be somewhere some intrinsic unity, otherwise there would be no real being at all.
A reductionist view of the universe is untenable!
Two Basic Kinds of Unity:
Intrinsic: This is unity within the very being of a single being, so that it exists (is actively present) with a single act of existence and acts as a unit, i.e., controlling its actions from a single center of action. This is the strong meaning of ontological unity proper to every real being within itself (and analogously to every mental being) making it a single being.
Extrinsic: a unity not in the internal being of a thing but between two or more distinct beings, each with its own distinct act of existence and center of action, but united by various types of extrinsic relations.