can be represented in mind at all, it resembles the idea, and just so far may the idea stand as its representative. I have already pointed out that several of those who pin their faith to "external" realities seem to apprehend at times but dimly, if at all, that the relation of phenomenon and noumenon, or of idea and "real" thing, is that of representative and thing represented, and that we have here two things and not one. Certainly they sometimes pass from one to the other without rhyme or reason, and apparently in complete unconsciousness of the fact that they have made any change at all. If, for the time being, they really take the two for one, they are not thinking of the seventh kind of sameness, but of another kind. As this is done through mere inadvertence and looseness of reasoning, and cannot be justified on their own assumptions, it is not worth while to dwell upon it farther. Where one really has in mind the seventh kind of sameness, the elements I have mentioned will be found in it. I. Finally, we come to the perplexing case that I postponed at the outset. What has sameness of the first kind in common with the rest? How can we speak of similarity when strictly one thing is in question? Not one thing in the loose sense in which we call a material object one thing in its successive states, nor one in the sense in which the memory image and its original are one, but one thing as a single element of knowledge is itself at any one instant? How can the idea of likeness hold here? Dundreary's bird flocking all by itself would seem to have found its philosophical prototype.