 However, as early as the Treatise on Consequences, Buridan thinks this final step, concluding that insolubles are false because they signify that they are both true and false, needs qualification. For he rejects the idea that a proposition is true if things are how it signifies, even however it signifies. Things can be, e.g., how ‘No proposition is negative’ signifies, but it cannot be true (since it is itself negative, and thus falsifies itself when formed). Rather, affirmative propositions are true if their terms supposit for the same, negative if they supposit for different things. Indeed, he later rejects the suggestion that propositions signify their own truth. He did so both for ontological reasons, since that would require some kind of propositional meanings (the famous complexe significabilia—see, e.g., Klima 2009: §10.2); and also because that would make every proposition meta-linguistic. Rather, his later theory claims that every proposition virtually implies another proposition asserting the truth of the first. Then an insoluble like ‘Socrates utters a falsehood’, uttered by Socrates, is false not because its terms don’t supposit for the same, but because the terms in the implied proposition can’t also do so. Buridan’s solution has been much discussed in recent decades and has been edited and translated several times (see Buridan [B-S], [B-S2], [B-B], [B-SD], [B-SD2]), but it is deeply problematic (see, e.g., Read 2002: §5; Read 2006: §6; with a response on Buridan’s behalf in Klima 2009, §10.5).