 But Russell was stingy in what he counted as a genuine logically proper name. For Russell, only ‘this’, as a name of a sense datum, and perhaps ‘I’, when Russell set aside his Humean doubts with one’s acquaintance with a self, are genuine names. Ordinary external world objects cannot be named and are known only by description, according to Russell. This is because one can have a genuine name only for that with which one is acquainted and one is acquainted only with that for which misidentification is not rationally open and the individual’s existence is certain. So, if one is presented with an individual and it is possible to be presented with that individual again and not realize it is the same object as before, then one is not acquainted with that individual; one’s thoughts about that individual are, in that case, all indirect. This line of reasoning relies on the Fregean claim that cases of identity confusion must be explained in terms of a difference in thought-constituents. This led Russell to agree with Frege regarding the truth-values of (1)-(4) and agree that (5) and (6) express different propositions. But Russell still insisted that such thought is ultimately grounded in acquaintance with individuals, albeit not extra-mental individuals distinct from the self. Frege, on the other hand, maintained that all thought was indirect, in the sense that a thought is about an object o not in virtue of having o as a direct constituent but rather by having a surrogate as a direct constituent that then determined o, most plausibly in virtue of satisfaction conditions.