On the other hand suppose again that the stuff of which the world consists were capable of acquiring feeling in some certain formation, and that there were samenesses in the world and in the events of the world. Would not mind necessarily originate in such a world? Given feeling substance in a world of samenesses and differences, these samenesses will produce analogous samenesses of impression upon the feeling substance, which will be perceived as samenesses of feeling. The preservation of the traces left in the feeling substance (supposing this substance to live on indefinitely) will in the long run result in the formation of special sense-organs. It will later on, with the aid of word-symbolism, lead to the formation of universals, for universals are nothing but samenesses perceived. It will then create with the assistance of abstraction the realm of scientific thought, representing the uniformities of the events of the world in exact formulas. THE EXISTENCE OF SAMENESSES A FACT. The question whether there are samenesses at all in the world, is in our opinion settled. It is a fact that there are samenesses. The uniformities of the world are a matter of indubitable experience—indubitable because our very existence as thinking beings, as minds, is conditioned by this fact. We see the mind of every child develop out of his perception of samenesses. Our scientists teach us that the race-soul, like a great immortal individual, is the product of the accumulated experience of samenesses; and all future progress, in science as well as in civilisation, in mechanical invention as well as in ethics, depends upon the trustworthiness of the samenesses stated to exist in the objective world. The question of the ultimate _raison d’être_ of the samenesses and differences, is another question; and it would lead us too far here to discuss it. In several details the problem is not as yet ripe for solution. A full solution of the problem would be tantamount to the exposition of a complete knowledge of the world. Suffice it here to say that we have reasons to think of the world-stuff as being of the same nature throughout. The chemical elements seem to be different configurations of one and the same substance. In this way all difference would have to be explained as a difference of form.