Which are the consequences of a double apprehension of the status of the accident, one according to the Aristotelian philosophy, the other according to the faith, on the theory of definition? For Buridan, the philosophical definition of the accident cannot be purely quiditative, because the accident always implies a reference to its subject. However, some definitions improperly quiditative, and the causal definitions, which assign causes per se to an accident, give them a function in the theory of knowledge, and this is necessary for the science of nature.
" Comment définir un accident ? Le double statut de l'accidentalité selon Buridan et ses conséquences sur la théorie de la définition "