 For Oresme motion is a fluxus, a successive entity of its own that exists in addition to the mobile and the things that are acquired during motion. This is a clear departure from the nominalistic position. Concerning its ontological status this fluxus is not considered a separate accidental form but only a modus (se habendi) or a condicio of the mobile. Thus Oresme circumvents the difficulties of a pure nominalistic approach, while simultaneously avoiding the problems that occur if one assigns the fluxus the ontological status of an accidental form, as Buridan did in the case of local motion in his Physics commentary (ultima lectura) (Buridan, Questiones super octo Phisicorum libros Aristotelis, Qu. III.7, f. 50ra–51ra). Oresme’s own concept of fluxus is easily applicable to all types of motion, be they alterations, changes in quantity or local motions. Such a uniform concept of motion was one of his major aims. Unfortunately, posterity does not seem to have appreciated his endeavour. Thus, at the University of Vienna in the second half of the 15th century it apparently became common to equate Oresme’s concept of motion with Ockham’s view (Kirschner 2014).