 This raises an obvious question: Is there synonymy or equivocation in mental language itself? (If there is, it will obviously have to be accounted for in some other way than for spoken/written language.) A great deal of modern secondary literature has been devoted to this question. Trentman [1970] was the first to argue that no, there is no synonymy or equivocation in mental language. On the contrary, mental language for Ockham is a kind of lean, stripped down, “canonical” language with no frills or inessentials, a little like the “ideal languages” postulated by logical atomists in the first part of the twentieth century. Spade [1980] likewise argued in greater detail, on both theoretical and textual grounds, that there is no synonymy or equivocation in mental language. More recently, Panaccio [1990, 2004], Tweedale [1992] (both on largely textual grounds), and Chalmers [1999] (on mainly theoretical grounds) have argued for a different interpretation, which now tends to be more widely accepted. What comes out at this point is that Ockham’s mental language is not to be seen as a logically ideal language and that it does incorporate both some redundancies and some ambiguities.