 At the cognitive level, negating any real identity between universals and singulars (which, on the contrary, had been assumed to hold in the De anima commentary) brought with it a unification of the levels of knowledge (sense cognition and abstractive cognition) through the intellectualization of the knowledge of singulars and a doubling of the object of knowledge (the singular and the universal). This was necessary so that the real distinction between universal and individual at the ontological level did not make it impossible to explain how sense knowledge (fully centered on singulars) and intellective knowledge (centred on universals) could “meet” in judgments concerning individuals, as in “Socrates is a man”. This was possible in the De anima commentary precisely because of their real identity in the extra-mental world of universals and individuals; once this identity failed, however, there was the risk of making the passage from the intentional representation of singulars to the intelligible species of the common nature (or universal) into a sort of arbitrary distortion of the data coming from reality. The relation, now more slippery and fragile, between the (substantial) universal and the singular required that singulars be moved from the sphere of imperfect and piecemeal sense knowledge and made available to the cognitive faculty that is concerned with universals. Indeed, in the ontology of the later Burley, universal substantial forms are distinguished from accidental forms not because their being is somehow identified with the being of those singular substances which are their substrates, but because they alone are capable of manifesting the deep metaphysical structure of the singular substances themselves. The type, which in Burley’s earlier writings was only something exhibited by singular substances, is now a reality distinct from them, though not totally separated or existentially independent of them. Consequently, Burley’s theory ends up putting substantial and accidental forms on the same level, and cancelling every qualitative difference in predication. This makes his logical system considerably different from the Aristotelian/Neo-Platonic systems of the Middle Ages, since for the latter the predicative relation of any sentence of the subject/copula/predicate form had to be understood as modally determined by the particular nature of the predicable corresponding to the predicate (i.e., its species, genus, difference, proprium, accident). On the other hand, this makes Burley’s logical system the medieval system that is the most similar to modern ones.