 Alyngton accepts the traditional realistic account of the relationship between formal universals and individuals, and, like Wyclif, improves it by defining its logical structure more accurately, in order to avoid the inconsistencies stressed by Ockham and his followers. Alyngton thought that a universal of the category of substance could directly receive only the predications of substantial forms more common than itself. On the other hand, accidental forms inhering in substantial individuals could be predicated only indirectly (essentialiter) of the substantial form itself that those individuals instantiate, predicated indirectly through and in virtue of the individuals of that substantial form. So his description of the logical structure of the relationship between universals and individuals demanded a redefinition of predication. Alyngton was probably the first to ameliorate Wyclif’s theory of predication by dividing predication into formal predication (praedicatio formalis) and remote inherence (inhaerentia remota) or predication by essence (praedicatio secundum essentiam). Remote inherence is grounded in a partial identity between subject and predicate, which share some but not all metaphysical constituents, and does not demand that the form signified by the predicate term be directly present in the entity signified by the subject term. On the other hand, such a direct presence is needed by formal predication. “Man is an animal” and “Socrates is white” are instances of formal predication; “(What is) singular is (what is) common” (singulare est commune) and “Humanity is running” (humanitas est currens) are instances of remote inherence, as according to Alyngton it is possible to attribute the property of being running to the form of humanity if at least one man is running. However, he makes sure to use as a predicate term a substantival adjective in its neuter form, because only in this way can it be made apparent that the form signified by the predicate term is not directly present in the subject, but is indirectly attributed to it, through its individuals (In Cat., cap. de substantia, pp. 288–90).