From these classifications of accidents it will be at once apparent that the general notion of accident, as a dependent mode of being, superadded to the essence of a substance and in some way determining the latter, is realized in widely different and merely analogical ways in the different ultimate classes of accidents. 67. REAL EXISTENCE OF ACCIDENTS. NATURE OF THE DISTINCTION BETWEEN ACCIDENTS AND SUBSTANCE.—It would be superfluous to prove the general proposition that accidents really exist. In establishing the real existence of substances we have seen that the real existence of some accidents at least has never been seriously denied. These are often called nowadays _phenomena_; and philosophers who have denied or doubted the real existence of substances have been called “phenomenists” simply because they have admitted the real existence only of these phenomena; though, if they were as logical as Hume they might have seen with him that such denial, so far from abolishing substance, could only lead to the substantializing of accidents (63). But while undoubtedly there are realities which “exist in themselves,” such as individual men, animals and plants, there is no reason for attributing this same mode of existence to entities such as the thoughts, volitions, emotions, virtues or vices, of the individual man; or the instinct, hunger, or illness of the dog; or the colour, perfume, or form of the rose. The concrete individual man, or dog, or rose, reveals itself to our minds as a substantial entity, affected with these various accidental entities which are really distinct from the substantial entity itself and from one another. Nay, in most of the instances just cited, they are physically separable from the substantial entity in which they inhere; not of course in the sense that they could actually exist without it, but in the sense that it can and does continue to exist actually without them (38); for it continues to exist while they come and go, appear and disappear.(258) Of course the _concrete individual_ man, or dog, or rose, does not continue to _exist actually unchanged_, and _totally_ identical with itself throughout the change of accidents (64), for the accidents are part of the concrete individual reality; nay, even the substance itself of the concrete individual does not remain totally unaffected by the change of the accidents; because if they _really_ affect it, as they do, their change cannot leave it totally unaffected; substance is not at all a changeless, concrete core, surrounded by an ever-changing rind or vesture of accidents; or a dark, hidden, immutable and inscrutable background of a panorama of phenomena (64). But though it is beyond all doubt really affected by the change of its accidents, it is also beyond all doubt independent of them in regard to the essential mode of its being, in as much as it exists and continues to exist in itself throughout