Text 22. Know that these valuations relating to conversion which we have mentioned don't differ much from the claims of the ancients, even though they may differ from what some recent logicians have said. Were we to be satisfied, as Alfarabi was, that for something to be a subject the possibility [of its coming under the subject term would be enough], and not consider [the subject term's] affirmation of it in actuality, it would follow that the [universal] negative necessity proposition would convert as a necessity proposition, affirmative possibility propositions would convert as a possibility proposition, the conversion of absolute propositions wouldn't result in more than possibility, and the syllogism in the first figure with a minor possibility proposition would be productive, as will be clear to you after coming to know what has gone before, and having given due consideration to the propositions under this technical usage. Since the later scholars have changed the technical usage without changing the valuations they arrive at—such that the valuation differs accordingly to the difference in technical usage—, they have been mired in nonsense. Perhaps Avicenna hesitated over the conversion of absolute propositions as either possibility or absolute propositions just because of his hesitation over technical usage. When he says that they convert as possibility propositions, he doesn't consider affirmation in actuality with respect to the subject; when he says they convert as absolute propositions, he does (because the fact the absolute follows on this technical usage is just about patently evident, such that it wouldn't be appropriate for Avicenna to deny it).  (Khûnajî Kashf [2010] 145.3-u)