VII. In addition to these kinds of sameness found within the sphere of the immediately known, we obtain one kind by stepping beyond it, which, since we step beyond it, so to speak, with only one foot, may be here mentioned as belonging at least partially to the world of immediate objects. When we have come to believe that things in consciousness have their correlates in a world outside of consciousness, we may speak of the things in consciousness as the same with their "external" correlates; or, at any rate, we may talk of them as if they were the same in some sense of the word which will allow us to include the two (or three) distinct things under one name, and treat them as one. This is constantly done. The importance of remembering that we have really more than one thing to consider, it would seem scarcely necessary to emphasize. How far this is really a new kind of sameness I discussed at some length. After having marked these seven kinds of sameness as having to do with the immediately known, I proceeded to consider the kinds of sameness which may obtain in a world or worlds beyond consciousness. It was pointed out that one may look upon the "external" in three ways. One may believe in "external" things as merely bundles of "real" qualities, and may stop there: or one may believe in such bundles of "real" qualities, and in addition hold to "substance" or "substratum" as an obscure something implied by these "real" qualities: or, lastly, one may hold that the only correlate of the thing in consciousness is "noumenon," a thing not distinguishable from the "substance" above mentioned. It was then shown that a realm of "external" things, consisting of bundles of "real" qualities in a world beyond consciousness, would, since it is to the man thinking it merely a duplicate of the immediate world, admit of the existence of all the kinds of sameness above enumerated, and would not furnish any one kind which might increase the list. And with respect to the "external" as noumenon, it was stated that if the noumenal be represented to the mind at all, at least the first kind of sameness must be attributed to it, and that other kinds will be, in proportion to the degree of clearness allowed this vague and inconsistent entity. No new kind of sameness need, however, be looked for in this field. If one hold to the "external" in both kinds, he must, of course, search three distinct realms of being before he can be sure that he has not overlooked any legitimate sense of the word same. As a result of the foregoing analysis we may maintain that, whatever be his belief as to ideas, things, and noumena, his search will not result in more than the seven kinds of sameness I have given. In the assumed new fields we find mere repetition. The pure Idealist would reduce the list to six by dropping off the seventh kind altogether.