We will parallel this analysis. For the sake of simplicity we will take a limited right line. It has the determinations straight and long, not length in the sense of measure, for length is ambiguous in its intent, but length in its qualitative sense—its linearity so to speak. Now separate from it first its straightness without however giving to it any other determination, and then its quality of longness. We have then a _pure_ line, that is neither straight, nor long, nor anything else. Such is an example of “Pure Being.” _We_ say however that its very being as a line is absolutely dependent on its determination as a long line; that such a determination alone constitutes it a line, is at once its determination and its being, that there is no two-foldness at all but only two names, and that as one-fold its determination as long and its being vanish together. What is true of a line is true of all relations and compounds of relations whatever. Thus not only all knowledge but all existence so far as that term can ever have any meaning is relative; relative to all intents and for every possible turn. To those who accept the essentials of this account of relations it will be easy to see what is the nature of an object and that of a concept or notion. An object is a relation or some congeries of relations that usually present themselves as a coherent whole to our sensibility or to consciousness. This is primarily effected in virtue of some efficacy which we cannot appropriate to ourselves, and so we distinguish our own personality from that manifold that we call the objective world. It is pure self-stultification after having made this most useful distinction to try and abolish it. Nothing but an utter abolition of all useful thought can result from so taking the data of experience. X. NATURE OF A CONCEPT.