 For this reason, Alyngton’s description of the logical structure of the relationship between universals and individuals demanded a redefinition of predication. Indeed, he was the first one to ameliorate Wyclif ’s theory by dividing predication into (1)formal predication (praedicatio formalis) and (2) remote inherence (inhaerentia remota)—or, in other words, predication by essence (praedicatio secundum essentiam). Remote inherence is grounded on a partial identity between subject and predicate, which share some, but not all, metaphysical constituents, and does not demand that the form signified by the predicate-term be directly present in the entity signified by the subject-term. On the contrary, such a direct presence is required by formal predication. ‘Man is an animal’ and ‘Socrates is white’ are instances of formal predication; ‘(What is) singular is (what is) common’ (‘singulare est commune’) and ‘Humanity is (something) running’ (‘humanitas est currens’) are instances of remote inherence, since, according to Alyngton, the property of running is imputable to the form of humanity, if at least one man is running. He is careful, however, to use a substantival adjective in its neuter form as a predicate-term, because only in this way can it appear that the form signified by the predicate-term is not directly present in the subject, but is indirectly attributed to it through its individuals (see Litteralis sententia super Praedicamenta Aristotelis., ch. de substantia, p. 289—see the entry on   Alyngton).