 Not until the end of the fourteenth century did anyone claim extramental reality for second intentions, not even Walter Burley. According to him, second intentions are concepts that have a foundation in the extramental world, but are not “things” in the proper sense of the term. This account implied that the keystone of medieval realism, the principle of one-to-one correspondence between language and the world, has to suffer an exception, since no common nature matches second intention terms. It was just in order to do away with this exception that Alyngton (then followed by William Penbygull, Roger Whelpdale, and John Tarteys) hypostatized second intentions, heavily modifying the standard theory of the status of second intentions. In fact, Alyngton not only considers second intentions as objective, but clearly hypostatizes them, speaking of them in terms of real determinations joined to the modes of being of extramental things and directly inhering in them (In Cat., cap. de substantia, pp. 268–69). As a consequence, he conceives of logic as an analysis of the general framework of reality, since according to him logic turns on structural forms (aimed at building up semantic contents), which are, as forms, independent of both such contents and of the mental acts by which they are learned. It is through these forms that the network connecting the basic constituents of the world (individuals and universals, substances and accidents) is disclosed to us (In Cat., cap. de substantia, pp. 278–79). The strategy that supports this choice is evident: as in the case of relations of reason, Alyngton is trying to substitute references to external reality for references to mental activity. In other words, he seeks to reduce epistemology to ontology. From a logical point of view, this means that the same interpretative pattern is employed in order to account for both the semantic power of proper names and common terms (that is, those expressions that refer to a class of individuals), and first and second intentions. Like proper names, common terms also primarily signify and label a unique object—that is, a common nature. But unlike the object signified by a proper name, the reality of the common nature is distributed among many individuals as their main metaphysical constituent, since it determines the typical features of the individuals themselves. By associating common terms with such objects as their main referent, Alyngton thinks he can explain the fact that a common term can stand for and label many individuals at once. Only in this way does he believe we can grant the value of our knowledge, which otherwise lacks an adequate foundation (In Cat., cap. de substantia, fols. 101v–102v).