There is, however, another way of distinguishing between the vague, the particular and the general, and this is not by their content, but by the reaction which they produce. A word, for example, may be said to be vague when it is applicable to a number of different individuals, but to each as individuals; the name Smith, for example, is vague: it is always meant to apply to one man, but there are many men to each of whom it applies.* The word "man," on the other hand, is general. We say, "This is Smith," but we do not say "This is man," but "This is a man." Thus we may say that a word embodies a vague idea when its effects are appropriate to an individual, but are the same for various similar individuals, while a word embodies a general idea when its effects are different from those appropriate to individuals. In what this difference consists it is, however, not easy to say. I am inclined to think that it consists merely in the knowledge that no one individual is represented, so that what distinguishes a general idea from a vague idea is merely the presence of a certain accompanying belief. If this view is correct, a general idea differs from a vague one in a way analogous to that in which a memory-image differs from an imagination-image. There also we found that the difference consists merely of the fact that a memory-image is accompanied by a belief, in this case as to the past. * "Smith" would only be a quite satisfactory representation of vague words if we failed to discriminate between different people called Smith. It should also be said that our images even of quite particular occurrences have always a greater or a less degree of vagueness. That is to say, the occurrence might have varied within certain limits without causing our image to vary recognizably. To arrive at the general it is necessary that we should be able to contrast it with a number of relatively precise images or words for particular occurrences; so long as all our images and words are vague, we cannot arrive at the contrast by which the general is defined. This is the justification for the view which I quoted on p. 184 from Ribot (op. cit., p. 32), viz. that intelligence progresses from the indefinite to the definite, and that the vague appears earlier than either the particular or the general.