I see no reply to this statement except to urge that the terms "visual" and "sensory" as applied to the object are pieces of verbal supererogation having no force in the statement. This supposititious answer brings the matter to a focus. Is it possible to institute even a preliminary disparaging contrast between immediate objects and a world external to them unless the term "sensory" has a definite effect upon the meaning assigned to immediate data or objects? Before taking up this question I shall, however, call attention to another implication of the passage quoted. It appears to be implied that existence of color and "being seen" are equivalent terms. At all events, in similar arguments the identification is frequently made. But by description all that is required for the existence of color is certain physiological conditions. They may be present and color exist and yet not be seen. Things constantly act upon the optical apparatus in a way which fulfils the conditions of the existence of color without color being seen. This statement does not involve any dubious psychology about an act of attention. I only mean that the argument implies over and above the existence of color something called seeing or perceiving--noting is perhaps a convenient neutral term. And this clearly involves an assumption of something beyond the existence of the datum--and this datum is by definition an external world. Without this assumption the term "immediate" could not be introduced. Is the _object_ immediate or is it the object of an immediate noting? If the latter, then the hard datum already stands in connection with something beyond itself. And this brings us to a further point. The sense objects are repeatedly spoken of as "known." For example: "It is obvious that since the senses give knowledge of the latter kind [believed on their own account, without the support of any outside evidence] the immediate facts perceived by sight or touch or hearing do not need to be proved by argument but are completely self-evident" (p. 68). Again, they are spoken of as "facts of sense"[64] (p. 70), and as facts going along, for knowledge, with the laws of logic (p. 72). I do not know what belief or knowledge means here: nor do I understand what is meant by a _fact_ being evidence for itself.[65] But obviously Mr. Russell knows, and knows their application to the sense object. And here is a further assumption of what, by definition, is a world external to the datum. Again, we have assumed in getting a question stated just what is professedly called into question. And the assumption is not made the less simple in that Mr. Russell has defined belief as a case of a triadic relation, and said that without the recognition of the three-term relation the difference between perception and belief is inexplicable (p. 50).