But this petrifying influence of words is after all only a superficial explanation. There must be some meaning present or the word could not fix it; there must be something which accounts for the disposition to use names as a medium of fossilization. There is, in truth, a certain real fact--an existent reality--behind both the word and the meaning it stands for. This reality is social usage. The person who consults a dictionary is getting an established fact when he turns there for the definition of a term. He finds the sense in which the word is currently used. Social customs are no less real than physical events. It is not possible to dispose of this fact of common usage by reference to mere convention, or any other arbitrary device. A form of social usage is no more an express invention than any other social institution. It embodies the permanent attitude, the habit taken toward certain recurring difficulties or problems in experience. Ideas, or meanings fixed in terms, show the scheme of values which the community uses in appraising matters that need consideration and which are indeterminate or unassured. They are held up as standards for all its members to follow. Here is the solution of the paradox. The fixed or static idea is a fact expressing an established social attitude, a custom. It is not merely verbal, because it denotes a force which operates, as all customs do, in controlling particular cases. But since it marks a mode of interpretation, a scheme for assigning values, a way of dealing with doubtful cases, it falls within the sphere of ideas. Or, coming to the life of the individual, the fixed meaning represents, not a state of consciousness fixed by a name, but a recognition of a habitual way of belief: a habit of understanding. We find an apt illustration of fixed ideas in the rules prevalent in primitive communities, rules which minutely determine all acts in which the community as a whole is felt to have an interest. These rules are facts because they express customs, and carry with them certain sanctions. Their meaning does not cease with judicial utterance. They are made valid at once in a practical way against anyone who departs from them. Yet as rules they are ideas, for they express general ways of defining doubtful matters in experience and of re-establishing certainty. An individual may fail in acknowledgment of them and explicit reference is then necessary. For one who has lost himself in the notion that ideas are psychical and subjective, I know of no better way to appreciate the significance of an idea than to consider that a social rule of judgment is nothing but a certain way of viewing or interpreting facts; as such it is an idea.