 Some of Boethius’ contemporaries considered the step from modes of being to modes of understanding to be so automatic that they claimed that the two types of mode were fundamentally identical. Boethius disagreed. According to him, there is not an exact one-to-one correspondence between features of external things and their reflections in the intellect. The intellect has a certain degree of freedom. It can grasp the same mode of being in two slightly different ways. Thus the same real property (mode of being) can give rise to the mode of understanding that results in the mode of signifying of a proper name and to the “intention” (concept) of a particular; and similarly with the mode of signifying of an appellative name and the intention of a universal. The intentions, in turn, are the basis for “local habitudes” (habitudines locales), i.e., relationships between them, such as that between the particular and the universal, which can be fleshed out in rules about inferences. Thus, in some cases the same feature of reality may be reflected in grammar and in logic, but somewhat differently (more details in Ebbesen 2016 and Green-Pedersen 1984: 228–30).