Of the latter kind we have an illustration in our ability to
recognise the one of two modes apart from the other, as figure apart
from motion, and motion apart from figure; though we cannot think of
either the one or the other without thinking of the common substance
in which they adhere. If, for example, a stone is moved, and is
withal square, we can, indeed, conceive its square figure without
its motion, and reciprocally its motion without its square figure;
but we can conceive neither this motion nor this figure apart from
the substance of the stone. As for the distinction according to
which the mode of one substance is different from another substance,
or from the mode of another substance, as the motion of one body is
different from another body or from the mind, or as motion is
different from doubt, it seems to me that it should be called real
rather than modal, because these modes cannot be clearly conceived
apart from the really distinct substances of which they are the
modes.
LXII. Of the distinction of reason (logical distinction).
Finally, the distinction of reason is that between a substance and
some one of its attributes, without which it is impossible, however,
we can have a distinct conception of the substance itself; or
between two such attributes of a common substance, the one of which
we essay to think without the other.
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