it no distinction which will allow us to put it part here and part there, the polemic of Abelard is not justifiable. Whatever he may have intended to say, there can be no mistake as to the meaning of the following sentence from Robert Pulleyn: "The species is the whole substance of individuals, and the whole species is the same in each individual: therefore the species is one substance, but its individuals many persons, and these many persons are that one substance."[49] The dialectician represented as saying this, ought to have been a prey to profound melancholy; his samenesses are clearly in deplorable confusion. He makes his universal an individual, and then imposes upon it duties which no individual can fulfil with credit. It is to be one and yet not one: distinct from something else, and yet identical with it. It is to be a universal and not a universal. It is by no means to be envied. The conceptualistic position of Abelard, that we may gain a subjective universal by abstraction, but that only individuals exist in reality, is open to the objections that I advanced in discussing Nominalism. The position is supported[50] by the argument that we may abstract the form from the substantial subject to which it is united, and consider it separately, while in nature there is no such abstraction, the form and the subject forming a united whole. To this one may answer, as I have indicated above, that, whatever it may be united with, the form in the several individuals is in some sense the same, or the individuals would not be alike, and the concept would be of no service in representing it. What is meant by such sameness? Is it anything but sameness in sense fourth? When several objects are the same in sense fourth, is not the element common to them a universal? Why make this conceptualistic discrimination between things in mind and "real" things? [47] Hauréau. _Philos. Scholastique._ Paris, 1872. I, p. 281. [48] _Historia Calamitatum_, quoted by Hauréau. I, p. 324. [49] _Species est tota substantia individuorum, totaque species eademque in singulis reperitur individuis: itaque species una est substantia, ejus vero individua multæ personæ, et hæ multæ personæ sunt illa una substantia._ (_Sentent._, p. I, c. III.)--Quoted by Hauréau, I, p. 328. [50] Hauréau, I, 380-381. The argument is taken from the _De Intellectibus_.