 Finally, he admits degrees in formal distinction, as he recognizes two different types, the first of which comes very close to that proposed by Scotus in his Ordinatio, while the second is drawn from Wyclif’s Tractatus de universalibus (ch. 4, pp. 90–92). The first type of formal distinction holds among things such as the intellective faculties of the soul, whereas the second holds between such things as the essence of the soul and its intellective faculties and a species and its individuals (Quaestio super libros De anima, q. 2, fol. 236r-v).