  Buridan writes as if this particular sophism enjoyed some notoriety among logic teachers at Paris, although all but one of the alternative solutions he mentions were discussed and criticized from the very beginning of the insolubilia literature. These involve various ad hoc proposals that either build new assumptions into the case or else make up new rules about how the terms of the sophism are to be  interpreted.[25]  Into the first category falls a solution known as the ‘transcasus’, which involves the bizarre suggestion that the time Socrates utters his proposition and the time referred to by the verb of the proposition are not the same.  This would allow us to say that if there are no true propositions during the first hour of a certain day, Socrates could utter his proposition at the end of this hour and it would be true, where he is understood as referring “not to the time at which he speaks but to the time of that first hour”. But this is of no help if we stick to the case and assume that the times are the same.  Alternatively, in a solution advocated by the ‘restringentes [restrictors]’—so-called because they avoided self-reference by restricting what a term can supposit for—we could make the proposition non-reflexive by stipulating that “terms that are apt to supposit for propositions are not put in propositions to supposit for the propositions in which they are put, but for others”. But Buridan rightly rejects this second strategy as failing to take seriously our conventional understanding of terms, for when one uses the term ‘proposition’, he says, “one understands indifferently all propositions, indeed, present, past, and future ones, his own as well as those of another person”. A moment's reflection should make it obvious that “this solution is worth nothing: for what one understands, of that he can speak [quod aliquis intelligit, de hoc potest loqui]” (S 9.8, 7th sophism:  966).[26]