this representation is not the general or abstract idea. It is but its accompaniment, and, if I may say so, the one from which it is extracted. For the representation, though badly sketched, is a sketch, the sensible sketch of a distinct individual; in fact, if I make it persist and dwell upon it, it repeats some special visual sensation; I see mentally some outline which corresponds only to some particular araucaria, and, therefore, cannot correspond to the whole class: now, my abstract idea corresponds to the whole class; it differs, then, from the representation of an individual. Moreover, my abstract idea is perfectly clear and determinate; now that I possess it, I never fail to recognize an araucaria among the various plants I may be shown; it differs, then, from the confused and floating representation I have of some particular araucaria. What is there, then, within me so clear and determinate, corresponding to the abstract character, corresponding to all araucarias, and corresponding to it alone? A class-name, the name araucaria.... Thus we conceive the abstract characters of things by means of abstract names which _are_ our abstract ideas, and the formation of our abstract ideas is nothing more than the formation of names.”[22] The real issue, then, is as to what we are to understand by this term abstraction, or its equivalents. If we are to limit the term to the faculty of “taking in and retaining together several combinations of simple ideas,” _plus_ the faculty of giving a name to the resulting compound, then undoubtedly animals differ from men in not presenting the faculty of abstraction; for this is no more than to say that animals have not the faculty of speech. But if the term in question be not thus limited—if it be taken to mean the first of the above-named processes irrespective of the second,—then, no less undoubtedly, animals resemble men in presenting the faculty of abstraction. In accordance with the former definition, it necessarily follows that “we conceive the abstract characters of things _by means of abstract names which_ ARE _our abstract ideas_;” and, therefore, that “the formation of our abstract ideas is nothing more than the formation of names.” But, in accordance with the latter view, great as may be the importance of affixing a name to a compound of simple ideas for the purpose of giving that compound greater clearness and stability, the essence of abstraction consists in the act of compounding, or in the blending together of particular ideas into a general idea of the class to which the individual things belong. The act of bestowing upon this compound idea a class-name is quite a distinct act, and one which is necessarily subsequent to the previous act of compounding: why then, it may be asked, should we deny that such a compound idea is a general or abstract idea, only because it is not followed up by the artifice of giving it a name?