ABSTRACT
SINCE the dialectic of contraries or mediated differences excludes exact or perfect resemblances, anyone whose experience frequently or even now and then evinces characteritics that are exactly the same ought to be in a quandary before the bar of identity in difference. His perceptions exist. Within some of them, this aspect is qualitatively the same as that one. Yet on the dialectic in question, identity implies qualitative difference. Consequently no aspect of experience may be exactly the same as any other one. And that, we have noticed, is a matter of principle, not an incidental consequence of the internality of relations.
