whether naturally separable or naturally inseparable from the latter, to infer from those accidents whatever we can know about the former group, about the principles that constitute the specific nature of the particular kind of substance that may be under investigation. It may, perhaps, be urged against all this, that experience does _not_ warrant our placing a _real_ distinction between the entities we describe as “accidents” and those which we claim to be constitutive of the “substance,” or “thing which exists in itself”; that all the entities without exception, which we apprehend by distinct concepts in any concrete existing being such as a man, an oak, or an apple, are only one and the same individual reality looked at under different aspects; that the distinction between them is only a logical or mental distinction; that we separate in thought what is one in reality because we regard each aspect in the abstract and apart from the others; that to suppose in any such concrete being the existence of two distinct modes of reality—_viz._ a reality that exists in itself, and other realities inhering in this latter—is simply to make the mistake of transferring to the real order of concrete things what we find in the logical order of conceptual abstractions. This objection, which calls for serious consideration, leads to a different conclusion from the previous objection. It suggests the conclusion, not that substances are unreal, but that accidents are unreal. Even if it were valid it would leave untouched the existence of substances. We hope to meet it satisfactorily by establishing presently the existence of accidents really distinct from the substances in which they inhere. While the objection draws attention to the important truth that distinctions recognized in the conceptual order are not always real, it certainly does not prove that all accidents are only mentally distinct aspects of substance. For surely a man’s thoughts, volitions, feelings, emotions, his conscious states generally, changing as they do from moment to moment, are not really identical with the man himself who continues to exist throughout this incessant change; yet they are realities, appearing and disappearing and having all their actuality in him, while he persists as an actual being “existing in himself”.