attention than we otherwise should do to the private as opposed to the social use of language. Language profoundly affects our thoughts, and it is this aspect of language that is of most importance to us in our present inquiry. We are almost more concerned with the internal speech that is never uttered than we are with the things said out loud to other people. When we ask what constitutes meaning, we are not asking what is the meaning of this or that particular word. The word "Napoleon" means a certain individual; but we are asking, not who is the individual meant, but what is the relation of the word to the individual which makes the one mean the other. But just as it is useful to realize the nature of a word as part of the physical world, so it is useful to realize the sort of thing that a word may mean. When we are clear both as to what a word is in its physical aspect, and as to what sort of thing it can mean, we are in a better position to discover the relation of the two which is meaning. The things that words mean differ more than words do. There are different sorts of words, distinguished by the grammarians; and there are logical distinctions, which are connected to some extent, though not so closely as was formerly supposed, with the grammatical distinctions of parts of speech. It is easy, however, to be misled by grammar, particularly if all the languages we know belong to one family. In some languages, according to some authorities, the distinction of parts of speech does not exist; in many languages it is widely different from that to which we are accustomed in the Indo-European languages. These facts have to be borne in mind if we are to avoid giving metaphysical importance to mere accidents of our own speech.