Since the application of his own method for clearness eliminates reality, it looks as though Peirce must abandon either this method or the postulate of science. He cannot use both the method for clearness and the postulate of the method of science. We must remember that Peirce was a pioneer in this movement. And in making the transition from the older form of thought, he occasionally uses a word both in the old sense and in the new. Such would seem to be his difficulty with the word 'reality', which he uses both in the newer sense which the method for clearness would show it to have, and in the old orthodox sense of something absolute. When he says "reality ... consists of the peculiar sensible effects which things partaking of it produce", he seems to have the two senses of the word in one sentence. Reality consists in sensible effects, or it is that which is produced somehow by means of our senses. But, when things _partake_ of reality, reality exists in advance and produces those effects. Reality is conceived both as the things produced and as the producer of these things. A somewhat similar difficulty occurs, as I may point out again in criticism, in the use of the words 'meaning' and 'belief'. Here the confusion is caused, not by using a word in two senses, as in the case of 'reality', but by using both the words 'meaning' and 'belief' in the same sense. Peirce defines both 'meaning' and 'belief' as a sum of habits, and indicates no difference between them. Thus he says of meaning, "There is no distinction of meaning so fine as to consist in anything but a possible difference in practice". (293) "To develop its meaning, we have, therefore, simply to determine what habits it produces, for what a thing means is simply what habits it involves". (p. 292). But he says similarly of belief, "Belief involves the establishment in our nature of a rule of action, or, say for short, of a habit". "Since belief is a rule for action, it is a new starting point for thought". "The essence of belief is the establishment of a habit, and different beliefs are distinguished by the different modes of action to which they give rise". (p. 291).