117. This union of the thing representing, with that represented, of the intellect with its objects, may, in some instances, be explained by identity. In general, no contradiction is discovered in any thing representing itself to the eye of the understanding, if we suppose them to be united in some way or other. In case then that the thing known is itself intelligent, we see no difficulty in its being its own representation, and consequently none in confounding ideality and reality in the same being. If an idea can represent an object, why may it not represent itself? If an intelligent being can know an object through the medium of an idea, why may it not know that object immediately? The union of the thing known with the intellect is to us a mystery, it is true; but is the union effected by the medium of an idea less so? To the idea may be objected all that can be brought against the thing itself; and it is even more inexplicable how one thing represents another, than how it represents itself. The thing representing and that represented, have between them a sort of relation of containing and contained. It is easily conceived that the identical contains itself, since identity expresses much more than to contain; but it is not so easily conceived how the accident can contain the substance, the transitory the permanent, the ideal the real. Identity is then a true principle of representation. 118. We would here make the following remarks necessary to avoid equivocations. I. We do not assert a necessary relation between identity and representation; for this would make every being representative, since every being is identical with itself. We establish this proposition: identity may be the origin of representation; but we deny the two following: identity is the necessary origin of representation; representation is a sign of identity. II. We determine nothing as to the application of the relations between representation and identity, so far as finite beings are concerned. III. We abstract the duality which results from supposing only subject and object, and enter into no question on the nature of this duality.