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 that there is no question. The question is, in a word, about the amount and degree of its necessity and contingency. Have I a right, wherever I find partial sameness, to speak of resemblance, in the proper sense, as I had a right under the same conditions to speak of a relation? As a matter of fact not all identity appears under the form of resemblance, and can I conclude, Somehow in the Absolute it all must, and therefore does, possess this form, and may therefore everywhere be spoken of as possessing it? The answer to this question is to be found, I presume, in an enquiry into the conditions of resemblance. What is it that is added to the experience of partial sameness in order to make it into the experience of resemblance? Can this addition be looked on as a development of sameness from within, and as a necessary step to its completion, or does it on the other hand depend on conditions which are relatively external? How direct, in other words, is the connection between resemblance and identity, and, in order to get the former from the latter, what amount of other conditions would you have to bring in, and how far in the end could you say that the resemblance came from the identity rather than from these other conditions? If you can conclude, as for myself I certainly cannot, that resemblance (proper) is an essential development of sameness, then if you will also affirm the principle that in Reality what must be is actual already—you will have a right for certain purposes to call the same ‘similar,’ even where no similarity appears. But to do this otherwise, except of course by way of a working fiction, will surely be indefensible.

With this I must end these too imperfect remarks on relation and quality. I will take up some other points with regard to Identity and Resemblance in the following Note.