how to generalize. Round this circle gravitate, consciously or unconsciously, nominalism and conceptualism, each doctrine having in its favour mainly the insufficiency of the other. The nominalists, retaining of the general idea only its extension, see in it merely an open and unlimited series of individual objects. The unity of the idea can then, for them, consist only in the identity of the symbol by which we designate indifferently all these distinct objects. According to them, we begin by perceiving a thing, and then we assign to it a word: this word, backed by the faculty or the habit of extending itself to an unlimited number of other things, then sets up for a general idea. But, in order that the word should extend and yet limit itself to the objects which it designates, it is necessary that these objects should offer us resemblances which, when we compare them, shall distinguish them from all the objects to which the word does not apply. Generalization does not, consequently, occur without our taking into account qualities that have been found to be common and therefore considered in the abstract; and from step to step, nominalism is thus led to define the general idea by its intension and not merely by its extension, as it set out to do. It is just from this intension that conceptualism starts; the intellect, on this theory, resolves the superficial unity of the individual into different qualities, each of which, isolated from the individual which limited it, be-
