aterial in light of the fact that substantia can be acknowledged as a matter-form composition or as a form itself subsisting. In either case, notwithstanding, substantia is still made with esse. From the above, Aquinas depicts ens commune as an inmaterial shared trait as well as a composite shared trait. Ens commune is (1) a shared trait ready to be acknowledged separated from matter and additionally inside matter and (2) a shared characteristic made out of two standards, substance and esse. Duns Scotus in his view of substance is, defines it that: Substance is proper to whatever it is substance of; nothing is contrary to it; it does not inhere; it is the primary being; it is primary with respect to causality, understanding, definition, perfection, predication and time; it is not genus or motion; it cannot be augmented nor diminished; it is prior to the accidents but is perceived B. S. Akpan, C. C. Odohoedi 261 by means of the accidents (Yablo, 1992: p. 408). Amid the Modern Period, there developed an extraordinary enthusiasm for the issue of substance. Descartes characterized substance as that which exists requiring nothing else to exist10. Thusly, a substance is what exists all alone. He proposed three sorts of substances: God, mind and matter. Spinoza worked out the ramifications of this definition by Descartes. He presumes that the main substance is God, since it is just God that requires no other being than himself to exist. Whatever name Descartes provides for the three sorts of substances proposed by Descartes, Spinoza contends that they are all the same names for God. Everything is parts of this one reality: matter and mind. According to Spinoza, God, Nature and substance are three different names for the same reality. It is the totality of reality and it has infinite attributes although we know only two of them. These are spirit and matter and it is through these two attributes that we know it. All things are modifications of this substance and are parts of it (Stumpf & Fieser, 2003: p. 82). Spinoza deni