I may say, for instance, "the sun." The word has a meaning, and suggests that meaning to the mind of any one who is listening to me. But suppose I ask him, Whether it is true: whether he believes it? He can give no answer. There is as yet nothing to believe, or to disbelieve. Now, however, let me make, of all possible assertions respecting the sun, the one which involves the least of reference to any object besides itself; let me say, "the sun exists." Here, at once, is something which a person can say he believes. But here, instead of only one, we find two distinct objects of conception: the sun is one object; existence is another. Let it not be said that this second conception, existence, is involved in the first; for the sun may be conceived as no longer existing. "The sun" does not convey all the meaning that is conveyed by "the sun exists:" "my father" does not include all the meaning of "my father exists," for he may be dead; "a round square" does not include the meaning of "a round square exists," for it does not and cannot exist. When I say "the sun," "my father," or a "round square," I do not call upon the hearer for any belief or disbelief, nor can either the one or the other be afforded me; but if I say, "the sun exists," "my father exists," or "a round square exists," I call for belief; and should, in the first of the three instances, meet with it; in the second, with belief or disbelief, as the case might be; in the third, with disbelief. § 3. This first step in the analysis of the object of belief, which, though so obvious, will be found to be not unimportant, is the only one which we shall find it practicable to make without a preliminary survey of language. If we attempt to proceed further in the same path, that is, to analyse any further the import of Propositions; we find forced upon us, as a subject of previous consideration, the import of Names. For every proposition consists of two names; and every proposition affirms or denies one of these names, of the other. Now what we do, what passes in our mind, when we affirm or deny two names of one another, must depend on what they are names of; since it is with reference to that, and not to the mere names themselves, that we make the affirmation or denial. Here, therefore, we find a new reason why the signification of names, and the relation generally between names and the things signified by them, must occupy the preliminary stage of the inquiry we are engaged in.