other elements in the group, and in their turn made stepping stones; but this is not commonly done, and language and common thought rarely mark logical possibilities. The language in use fairly expresses the attitude of the average man towards the elements in his thought. On the other hand, the unreflective man speaks as if the less important, or perhaps I had better say less prominent, experiences were not a part of the object as he knows it. He seems to regard the whole object as actually present, when a single experience only is present. In putting all experiences on the same plane, so to speak, the Pyrrhonist makes a genuine advance. Wherein he errs is this: He sees that a stick seen near at hand is as much an experience or appearance as a stick seen at a distance, and that one of these phenomena does not differ in kind from the other; he sees also that to assume that one is the real stick and the other is not, seems to go upon the assumption that they differ in kind; he is consequently unwilling to call any one of his experiences the real stick, and yet he insists upon looking for a real stick, which may be expressed in a single experience. It never seems to occur to him that the real stick may be the name of the whole series of experiences in their appropriate relations. He wishes a sameness in the strict sense, with no element of duality. The stick seen straight in the air, and seen bent in the water, is the same stick in sense third. It takes both of these experiences to express the true nature of this stick. No one experience could serve. It is the battle between stick as a single experience, and stick as a group of experiences, that leads to all the confusion. I have given as much space to Pyrrho as I care to, and I will not delay over him and his successors. These furnish good material to one fond of analysis. There is, however, a great deal of repetition among the sceptics. They occupy themselves chiefly either in confounding the first kind of sameness with the third, as in the preceding; or in confounding the first kind with the sixth, as in the argument for uncertainty drawn from the varying guise under which the same object appears to different persons. The ambiguity of the word same, as here used, is apparent, and it is in this ambiguity that they become entangled. SEC. 28. Into the labyrinths of the scholastic philosophy I hesitate to enter, and yet I could hardly be excused for passing on to the moderns without at least a reference to the great dispute over Universals--a dispute which is, at bottom, a quarrel concerning samenesses. I shall speak of it very briefly.