Twenty objects immediately known must not be confounded with twenty "real" things not immediately known, and of which the objects are supposed to be representatives. These two classes are the same with each other only in sense seventh. I have discussed in detail in the first part of my monograph the samenesses of "real" things, and it is not necessary to repeat what I have said. It is enough to state that it was there made evident that when we speak of a number of similar "real" things as the same, we use the word in sense fourth, and have in mind just the elements which are present when we speak of several similar immediate objects of knowledge as the same. We are merely carrying over to a set of imagined duplicates a distinction which we observe in objects recognized as within consciousness. When, therefore, we give twenty "real" things a common name, and form them into a class, because they are alike, we mean that along with various other "real" elements, each of these objects contains the "real" element x. The word same means to us just what it does when we speak of twenty similar immediate objects as the same. We have changed only the objects; we have not changed the sameness and all that depends upon it. Two such objects are the same in sense fourth, and never in sense first. If they could be the same in sense first, they would not be two. When a man undertakes to separate in thought the "real" x element from the other "real" elements in two or more such objects, he should be careful, as in the case of immediate objects, to make a complete separation and not a partial one. He should see here, too, that the question whether the x in one object and the x in another are strictly identical, is a foolish one. "This x" and "that x" are not strictly identical, or they would not be "this x" and "that x." Remove completely the "this" and the "that" and all other differing elements--leave, that is, only x, and the possibility of any such question simply disappears. If there still seem to anyone ground for a question in the premises, it is evidence that he is not considering merely x. He is trying to keep two things two, and yet make them one.