experiences, and could not be given in experiences of any kind. It can only be inferred. If an unvarying series of experiences is good ground for inferring an unvarying "external" stick, similar to what is experienced, one would suppose a varying series of experiences would furnish a basis for inference of a varying "external" stick, in its successive phases like what is experienced. Unless some reason is given for a discrimination in favor of the unvarying series, the argument from variation does not affect the "external" stick at all. It is evident, however, that in this particular argument, at least, the "external" is not in Pyrrho's mind at all. What perplexes him is, that what he is accustomed to call a straight stick sometimes looks crooked. On reflection he discovers that he calls it straight only because it seems straight on some occasions; and if it may at one time seem straight and at another seem crooked, which is it in reality? The question is a very natural one. The unreflective do not ask it, because they assume that one of the experiences is to be taken as expressing the true nature of the object and the other relegated to the sphere of more or less deceptive appearance. The man who has begun to reflect does ask it, because he sees that the assumed true nature is an appearance too, and it naturally occurs to him that it also may be deceptive. If he reflected more, he would see that he is partly right and partly wrong. We do not regard as equally important every element in the group of experiences which we call an object. Certain elements, notably the tactual qualities and those visual experiences which give us the best opportunity of inferring the tactual qualities, stand in the foreground when we speak of the object. We name the object according to these. In saying "a straight stick" we have prominently in mind certain tactual experiences, and certain visual experiences which normally are connected with these and give us the right to infer them. We call any appearance delusive which leads us to infer tactual experiences, and visual experiences of a kind regarded as best representative of these tactual experiences, when such cannot be actually experienced. Certain elements in the total group, which is to us an experienced object, may then properly be regarded as in a sense the true nature of the object, they are the most important part, and the part to which other elements are referred. These elements may justly be regarded as delusive when they mislead us in our inferences as to the important elements. So far the common man is right. And as no element is delusive in itself, but only in so far as it refers the mind to something else, and to the wrong something else, those elements which are ultimate and not used as signs of others, cannot be delusive. In raising this question with regard to them Pyrrho is wrong. These elements may, to be sure, be used as signs or indications of any