 Similar worries, that Hobbes’s views could not account for the fact that the same truths can be expressed in different languages, were expressed by Descartes in his reply to Hobbes’s objections to the Meditations (Descartes 1641a, 2.126) and by Henry More in his Immortality of the Soul (More 1659, 133–4). Hobbes would apparently say, given his story about signification, that “This bag is red” has the same signification as “Diese Tasche ist rot”. However, he does endorse various claims about aspects of language and truth being conventional and arbitrary. Some such claims are widely agreed upon: whether we write from left to right or right to left, for instance, and what particular marks we choose to represent words on paper. But Hobbes also endorses other, more controversial, claims of this sort. Most controversially perhaps, Hobbes thinks that there is a conventionality and arbitrariness in the way in which we divide the world up in to kinds. Though the application of ‘red’ to some objects and not others is based on similarities between those objects, the similarities do not demand that we group exactly those objects together under a name. That is, the groupings and kinds, though based in similarities, are not determined by those similarities alone, but also and primarily by our decisions, which involve awareness of the similarities, but also an arbitrary element. This introduces an extra arbitrary element into the truth of ‘This bag is red’, for even if all the underlying similarities had been the same, we might have, say, drawn the line between red and orange in a different place. However, it’s not at all clear that such arbitrariness gives rise to the problematic consequences that Descartes and Leibniz think it does (Bolton 1977).