 Ockham offers some remarkable comments in Summa logicae III.1.1 concerning probability in the dialectical  syllogism.[32]  Like many others, Ockham assumes that the dialectical syllogism starts from merely probable propositions (probabilia), which he characterizes as endoxa. Yet he then claims that probable propositions are true and necessary, even though they are not per se or derivatively known to be true with certainty (probabilia sunt illa, quae cum sint vera et necesseria, non tamen per se nota, nec ex per se notis syllogizabilia, nec etiam per experientiam evidenter nota, nec ex talibus sequentia). Probability, thus, hinges on an epistemically deficient state of an observer. However, a dialectical syllogism need not produce uncertainty in an observer since it need not produce fear of error but can instead engender firm conviction in its  conclusion.[33]  Ockham deviates here from some familiar scholastic assumptions concerning probability. His probabilia cannot be probable opinions in the third sense of Grosseteste (see above), which are by definition contingent. The conclusion of a dialectical syllogism is also not necessarily a probable opinion because then it would be accompanied by fear of error. This cluster of sentences is nevertheless all Ockham has to say about probability in the Summa logicae (and Burley, Buridan, and others say even less in their logical works). No deeper analysis concerning the role of probabilia in his philosophy or theology ensues, and his uncommon remarks apparently did not spark any discussion by  others.[34]  Elsewhere in his work, Ockham judges specific philosophical theses to be probable or more probable in the same way as other scholastic authors did. If his short comments on probabilia in the Summa logicae offer a glimpse of the deeper modal and ontological ramifications of probability, they also document that these ramifications were hardly pursued by medieval  scholastics.[35]