The case of q being a bare quality like that of toothache-pain is quite different from that of its being a concrete individual thing. There is practically no test for deciding whether the feeling of a bare quality means to represent it or not. It can DO nothing to the quality beyond resembling it, simply because an abstract quality is a thing to which nothing can be done. Being without context or environment or principium individuationis, a quiddity with no haecceity, a platonic idea, even duplicate editions of such a quality (were they possible), would be indiscernible, and no sign could be given, no result altered, whether the feeling I meant to stand for this edition or for that, or whether it simply resembled the quality without meaning to stand for it at all. If now we grant a genuine pluralism of editions to the quality q, by assigning to each a CONTEXT which shall distinguish it from its mates, we may proceed to explain which edition of it the feeling knows, by extending our principle of resemblance to the context too, and saying the feeling knows the particular q whose context it most exactly duplicates. But here again the theoretic doubt recurs: duplication and coincidence, are they knowledge? The gun shows which q it points to and hits, by BREAKING it. Until the feeling can show us which q it points to and knows, by some equally flagrant token, why are we not free to deny that it either points to or knows any one of the REAL q's at all, and to affirm that the word 'resemblance' exhaustively describes its relation to the reality? Well, as a matter of fact, every actual feeling DOES show us, quite as flagrantly as the gun, which q it points to; and practically in concrete cases the matter is decided by an element we have hitherto left out. Let us pass from abstractions to possible instances, and ask our obliging deus ex machina to frame for us a richer world. Let him send me, for example, a dream of the death of a certain man, and let him simultaneously cause the man to die. How would our practical instinct spontaneously decide whether this were a case of cognition of the reality, or only a sort of marvellous coincidence of a resembling reality with my dream? Just such puzzling cases as this are what the 'society for psychical research' is busily collecting and trying to interpret in the most reasonable way.