 To be sure, there are a number of points left in obscurity by Abelard’s discussion concerning the relationships of the items distinguished here. For example, Abelard says that we cannot conceive of the status. However, it seems that we can only signify by our words whatever we can conceive. Yet, Abelard insists that besides our concepts, our words must signify the status  themselves.[33]  A solution to the problem is only hinted at in Abelard’s remark that the names can signify status, because “their inventor meant to impose them in accordance with certain natures or characteristics of things, even if he did not know how to think out the nature or characteristic of the thing” (Five Texts, Spade 1994, p. 46 (116)). So, we may assume that although the inventor of the name does not know the status, his vague, “senses-bound” conception, from which he takes his word’s signification, is directed at the status, as to that which he intends to  signify.[34]  However, Abelard does not work out this suggestion in any further detail. Again, it is unclear how the status is related to the individualized natures of the things that agree in the status. If the status is what the divine mind conceives of the singulars in abstraction from them, why couldn’t the nature itself be conceived in the same way? – after all, the abstract nature would not have to be a thing any more than a status is, for its existence would not be real being, but merely its being conceived. Furthermore, it seems quite plausible that Abelard’s status could be derived by abstraction from singular dicta with the same predicate, as suggested above. But dicta are the quite ordinary significata of our propositions, which Abelard never treats as epistemologically problematic, so why would the status, which we could apparently abstract from them, be accessible only to the divine mind?