And when I say that I have seen the same tree yesterday and to-day, I mean, as I have explained, that the two percepts belong to the one series; but since my experience of yesterday cannot be itself present in my consciousness to-day, it can take its place in the series, as thought to-day, only by proxy. When I say that I have in my mind the same series on two successive days, I evidently mean that it is the same series in the sense in which any experience and its representative in memory are the same. Other less important instances might be given of this use of the word same to express the relation between any experience and its representative. We say that we see an object in a mirror, when we mean that we see its reflected image. We speak of seeing in a picture this man or that. When we have found for anything a satisfactory substitute we say it is the same thing. Such uses of the word are not likely to deceive anyone, and I will not dwell upon them. Their meaning is too plain to be mistaken. SEC. 7. VI. We constantly speak of two men as seeing the same thing. In this we have a sense of the word which demands careful analysis. For the sake of clearness, and to avoid ambiguity, I will confine myself here, as I have done in the foregoing sections, to an examination of what is actually experienced by the men, and will defer all consideration of existences assumed as lying beyond a possible experience in an extra-mental world, for discussion in sections to follow. The question which interests me at present is simply this: What experience is it that leads a man to affirm that he and someone else are perceiving the same object? The Realist (in the modern sense) would say that this experience is only his evidence that he and another are perceiving the same object, meaning by object what I have referred to as believed to lie beyond his experience; while the Idealist would say that this experience exhausts the whole matter. The Realist must, however, admit, as I have brought out in a different connection, that all his evidence for the existence of the object (in his sense), and for any affirmations whatever regarding it, lying within the field of the immediately known, any words, which have been coined to express qualities of, or distinctions concerning, this object, would retain a use and significance as marking distinctions within this field even if the object were supposed non-existent. Whether any such duplicate of what is immediately perceived exists or not is a question apart. Since we admittedly draw all our distinctions from the field of the immediately known and then carry them over to such objects, and not _vice versa_, we may be sure that we would go on saying that two men see the same object in any case. I myself give the preference to that the existence of which is an indubitable fact, and prefer using the word _object_ to indicate the complex in consciousness. I have,