 According to Wyclif, the constitutive property of each kind of being is the capacity to be the object of a complex act of signifying (De ente in communi, chap. 3, p. 36; De ente primo in communi, chap. 1, p. 70). This choice implies a revolution in the standard medieval theory of transcendentals, since Wyclif actually replaces being (ens) with true (verum). According to the common belief, among the transcendentals (being, thing, one, something, true, good) being was the primitive notion, from which all the others stemmed by adding a specific connotation in relation to something else, or by adding some new determination. So true (verum) was nothing but being (ens) itself considered in relation to an intellect, no matter whether divine or human. In Wyclif’s view, on the contrary, being is no longer the main transcendental and its notion is not the first and simplest; rather there is something more basic to which being can be reduced: truth (veritas or verum). According to the English philosopher, only what can be signified by a complex expression is a being, and whatever is the proper object of an act of signifying is a truth. Truth is therefore the true name of being itself (Tractatus de universalibus, chap. 7, p. 139). Thus everything that is is a truth, and every truth is something not simple but complex. Absolute simplicity is unknown within Wyclif’s metaphysical world. From the semantic point of view, this means the collapsing of the fundamental distinction in the common Aristotelian theory of meaning, the one between simple signs (like nouns) and compound signs (like propositions). From the ontological point of view, this entails the uniqueness in type of what is signified by every class of categorematic expressions (Logica, chap. 5, p. 14). Within Wyclif’s world, it is the same kind of object that both concrete terms and propositions refer to, as individual substances have to be regarded as (atomic) states of affairs. According to him, from the metaphysical point of view a singular man is nothing but a real proposition (propositio realis), where actual existence in time as an individual plays the role of the subject, the common nature (i.e., human nature) plays the role of the predicate, and the singular essence (i.e., that by means of which this individual is a man) plays the role of the copula (ibid., pp. 14–15).