 Complex objects (or states of affairs—Burley’s propositiones in re, the ultimate significatum of a written, spoken or mental proposition) and what we have called ‘aggregates’ (the significatum of a concrete accidental term) are not identical with macro-objects, but definite aspects of them. An aggregate is nothing but the union of one of the countless accidental forms of a macro-object with its primary substance, and a complex object is the union of two forms of a macro-object (one of which, i.e., the one designated directly or indirectly by the subject-term of the proposition, must be substantial) with and by means of the primary substance. This is trivially true not only for propositions in re, such as hominem esse animal (man being an animal) or hominem esse album (man being white)—where the two connected forms are humanity and animality or whiteness respectively, and where what unites them is each particular substance that instantiates both of them in the case of man being animal, and which instantiates the form of humanity and is the substrate of inherence of the form of whiteness in the case of man being white—but also for propositions in re, such as Sortem esse hominem (Socrates being a man). In this case, the two forms involved are the forma perficiens materiam of Socrates (i.e., his soul) and the related but distinct forma declarans quidditatem (i.e., the species man). What unites them is Socrates himself, since he has the forma perficiens materiam as an essential element and instantiates the forma declarans quidditatem.