 Despite appearances, Wyclif’s opinion on this subject is not just a new formulation of the theory of the complexe significabile. According to the supporters of the complexe significabile theory, the same things that are signified by simple concrete terms are signified by complex expressions (or propositions). In Wyclif’s thought, on the contrary, there are no simple things in the world that correspond to simple concrete terms; rather, simple concrete terms designate real propositions, that is, atomic states of affairs. Wyclif’s real proposition is that everything that is, as everything save God is composed at least of potency and act (De ente praedicamentali, chap. 5, pp. 38–39), can therefore be conceived of and signified both in a complex (complexe) and in a non-complex manner (incomplexe) (Tractatus de universalibus, chap. 2, pp. 55–56; chap. 3, pp. 70, 74, and 84; chap. 6, pp. 118–19). When we conceive of a thing in a complex manner, we consider that thing according to its metaphysical structure, and so according to its many levels of being and kinds of essence. As a consequence, Wyclif’s metaphysical world, like his physical world, consists of atomic objects, that is, single essences belonging to the ten different types or categories. But these metaphysical atoms are not simple but rather composite, because they are reducible to something else, belonging to a different rank of reality and unable to exist by themselves: being and essence, potency and act, matter and form, abstract genera, species and differences. For that reason, everything one can speak about or think of is both a thing and an atomic state of affairs, while every true sentence expresses a molecular state of affairs, that is, the union (if the sentence is affirmative) or the separation (if the sentence is negative) of two (or more) atomic objects (on Wyclif’s theory of proposition see Cesalli 2005).