In short, one of _five_ things, viz. Existence, Coexistence (or, to be more particular, Order in Place), Sequence (or, more particularly, Order in Time, which comprises also the _mere fact of Coexistence_), Causation, and Resemblance, is asserted or denied in every proposition. This division is an exhaustive classification with respect to all things that can be believed. Although only propositions with concrete terms have been spoken of, it is equally the fact that, in propositions with an abstract term or terms, we predicate one of these same _five_ things. There cannot be any difference in the import of these two classes of propositions, since there is none in the import of their terms, for the real signification of a concrete term resides in its connotation (so that in a concrete proposition we really predicate an attribute), and what the concrete term connotes forms the whole sense of the abstract. Thus, all propositions with abstract terms can be turned into equivalent ones with concrete, the new terms being either the names which connote the attributes, or names of the facts which are the _fundamenta_ of the attributes: e.g. Thoughtlessness is danger, is equivalent to, Thoughtless actions (the _fundamentum_) are dangerous. Finally, as these _five_ are the only things affirmable, so are they the only things deniable. CHAPTER VI. PROPOSITIONS MERELY VERBAL. The object of Logic is to find how propositions are to be proved. As preliminary to this, it has been already shown that the Conceptualist view of propositions, viz. that they assert a relation between two ideas, and the Nominalist, that they assert agreement or disagreement between the meanings of two names, are both wrong as general theories: for that _generally_ the import of propositions is, to affirm or deny respecting a phenomenon, or its hidden source, one of five kinds of facts. There is, however, a class of propositions which relate not to matter of fact, but to the meaning of names, and which, therefore, as names and their meanings are arbitrary, admit not of truth or falsity, but only of agreement or disagreement with usage. These _verbal_ propositions are not only those in which both terms are proper names, but also some, viz. _essential_ propositions, thought to be more closely related to things than any others. The Aristotelians' belief that objects are made what they are called by the inherence of a certain _general substance_ in the individuals which get from it all their essential properties, prevented even Porphyry (though more reasonable than the mediæval Realists) from seeing that the only difference between altering a non-essential (or _accidental_) property, which, he says, makes the thing [Greek: alloion], and altering an essential one, which makes it [Greek: allo] (i.e. a different thing), is, that the latter change makes the object change its name. But even when it was no longer believed that there are real entities answering to general terms, the