Thus, then, we were brought back to our original distinction between a concept and a recept. But now we were in a position to show that, just as in the matter of conducting “inferences,” so in the matter of making signs, there is an order of ideation that is receptual as well as one that is conceptual. And, more particularly, even in that kind of sign-making which consists in the bestowing of names, ideation of the receptual order may be concerned without any assistance at all from ideation of the conceptual order. In other words, there are names and names. Not every name that is bestowed need necessarily be expressive of a concept, any more than every “inference” that is conducted need necessarily be the result of self-conscious thought. Not only young children before they attain to self-conscious thought, but even talking birds habitually name objects, qualities, actions, and states. Nevertheless, while giving abundant evidence of this fact, I was careful to point out that thus far no argumentative implications of any importance were involved. That a young child and a talking bird should be able thus to learn the names of objects, qualities, &c., by imitation—or even to invent arbitrary names of their own—is psychologically of no more significance than the fact that both the child and the bird will similarly employ gesture-signs or vocal tones whereby to express the simple logic of their recepts. Nevertheless, it is needful in some way to distinguish this non-conceptual kind of naming from that kind which is peculiar to man after he has attained self-consciousness, and thus is able, not only to name, but to _know that he names_—not only to call A _A_, but to _think A as his symbol of_ A. Now, in order to mark this distinction, I have assigned the term _denotation_ to naming of the receptual kind, and applied the term _denomination_ to naming of the conceptual kind. When a parrot calls a dog “Bow-wow” (as a parrot, like a child, can easily be taught to do), it may be said in a sense to be naming the dog; but obviously it is not _predicating_ any characters as belonging to a dog, or performing any act of _judgment_ with regard to a dog—as is the case, for example, with a naturalist who, by means of his name _Canis_, conceptually assigns that animal to a particular zoological genus. Although the parrot may never utter the name “Bow-wow” save when it sees a dog, this fact is attributable to the laws of association acting only in the receptual sphere: it furnishes no shadow of a reason for supposing that the bird ever thinks about the dog as a dog, or sets the concept Dog before its mind as a separate object of thought. Therefore, none of my opponents can afford to deny that in one sense of the word there may be names without concepts: whether as gestures or as words (“vocal gestures”), there may be signs of things without these signs presenting any vestige of predicative value. Now, it is in order not to prejudice