 Burley’s solution is the same as in his first version of the theory: in a true, affirmative statement, the significata of the subject and predicate are different, but the things for which they stand in personal supposition (i.e., the individual substance or substances) are the same (EP, prooem., fol. 18va; ch. de relatione, fol. 37ra; EPh, prol., fol. 66ra–b). This obviously implies that an affirmative proposition is true if and only if its extremes have personal supposition for the same thing or things. For example, ‘Sortes est homo’ (‘Socrates is a man’) is true if and only if ‘homo’ in this context has personal supposition for Socrates, that is, if the abstract form of humanity (humanitas) is present in Socrates. In this way, the real distinction between universals and particulars, and among the ten categories, is safe, without affecting his theories of correspondence and identity.