indeterminate, and to Bradley that each animal has its own different lungs, whereby they are only similar. If they were the same, then in descending, two things, one of which has healthy and the other diseased lungs, would be the same; and in ascending, two things, one of which has lungs and the other has not, but both of which have life, e.g. plants and animals, would be so far the same. There would be no limit to identity either downwards or upwards; so that a man would be the same as a man-of-war, and all things would be the same thing, and not different parts of one universe. But a thing which has healthy lungs and a thing which has diseased lungs are only similar individuals numerically different. Each individual thing is the same only with itself, although related to other things; and each individual of a class has its own individual, though similar, attributes. The consequence of this true metaphysics to logic is twofold: on the one hand, one singular or particular judgment, e.g. "this magnet attracts iron," is not another, e.g. "that magnet attracts iron," and neither is universal; on the other hand, a universal judgment, e.g. "every magnet attracts iron," means, distributively, that each individual magnet exerts its individual attraction, though it is similar to other magnets exerting similar attractions. A universal is not "one identical point," but one distributive whole. Hence in a syllogism, a middle term, e.g. magnets, is "absolutely the same," not in the sense of "one identical point" making each individual the same as any other, as Bradley supposes, but only in the sense of one whole class, or total of many similar individuals, e.g. magnets, each of which is separately though similarly a magnet, not magnet in general. Hence also induction is a real process, because, when we know that this individual magnet attracts iron, we are very far from knowing that all alike do so similarly; and the question of inductive logic, how we get from some similars to all similars, remains, as before, a difficulty, but not to be solved by the fallacy that inference is identification.