Finally, in passing from scholasticism, I would suggest that it is conducive to clearness in thinking to bear in mind that when Albert, or Thomas, or Duns, declares in favor of all three kinds of universal, _ante rem_, _in re_, and _post rem_, he is declaring for three things and not one. He is not at all in the position of the old Platonic Realist; but is rather, if I may so express it, a kind of triple Aristotelian. One may perfectly well hold to all three universals, by putting one in the mind of God, one in things, and one in a human mind; but an individual may be given this three-fold existence quite as well as a universal. In the old Realism the problem of the universal called into existence a new sphere of being. Here a new sphere of being, assumed upon extraneous grounds, furnishes one more universal. The universals in the mind of God are not assumed as the object of the general name applied to twenty "real" objects. The object of this name is the _in re_. The _ante rem_ universal cannot, then, be gotten as Plato got it. In this distinction between the different spheres of being we have an advance in reflection; but as I have said, on this new ground the individual may demand its rights. The _ante rem_ Realism of the great scholastics of the thirteenth century should not be confounded with that of an earlier period. It is not open to the same objections. But on the other hand, it has not the same excuse for existence. It is a historical relic. SEC. 29. The first of the moderns to whom I shall refer is Descartes. There are certain passages in the Meditations which will well illustrate the efforts made by this remarkable man in the direction of accurate analysis, as also the errors into which he fell through a confusion of the kinds of sameness. I shall quote from the second and third Meditations: