In the first stage of the journey, beliefs are treated as something fixed and static. To those who are using them they are simply another kind of fact. They are used to settle doubts, but the doubts are treated as arising quite outside the ideas themselves. Nothing is further from recognition than that ideas themselves are open to doubt, or need criticism and revision. Indeed, the one who uses static meanings is not even aware that they originated and have been elaborated for the sake of dealing with conflicts and problems. The ideas are just "there," and they may be used like any providential dispensation to help men out of the troubles into which they have fallen. Words are generally held responsible for this fixation of the idea, for this substantiation of it into a kind of thing. A long line of critics has made us familiar with the invincible habit "of supposing that wherever there is a name there is some reality corresponding to it"; of supposing that general and abstract words have their equivalent objects somewhere _in rerum natura_, as have also singular and proper names. We know with what simplicity of self-confidence the English empirical school has accounted for the ontological speculation of Plato. Words tend to fix intellectual contents, and give them a certain air of independence and individuality. That some truth is here expressed there can be no question. Indeed, the attitude of mind of which we are speaking is well illustrated in the person who goes to the dictionary in order to settle some problem in morals, politics, or science; who would end some discussion regarding a material point by learning what meaning is attached to terms by the dictionary as authority. The question is taken as lying outside of the sphere of science or intellectual inquiry, since the meaning of the word--the idea--is unquestionable and fixed.