 By contrast, in the De actibus animae (pars II, ch. 4), he seems to conceive of it as a mode of substance, without an actually distinct reality. Truly, there is no effective difference between the theses on quality maintained in those two works, but only a difference of point of view. As what he says about the real-and-essential distinction and the first sub-type of formal distinction makes evident, quality considered in an absolute way, according to its main level of being, is an abstract form, really distinct from substance; yet, if considered from the point of view of its existence as a concrete accident, it is not really distinct from the substance in which it is present, but only formally. In the latter case,it is a mere mode of the substance, like any other concrete accident. In fact, in the De ente praedicamentali Wyclif speaks of quality,using the abstract term, while in the De actibus animae he constantly utilises concrete expressions, such as ‘quale’ and ‘substantia qualis.’