 Some objects are, in a way, founded on other objects. A founding object is an inferius, as it is in some way inferior and also prior to the founded object, that is, an inferius is of lower order with respect to its superior object. Such a superius is, therefore, coined an object of higher order (1899, §§2–7). Objects of higher order presuppose founding objects; you can also say that the superius supervenes on its inferiora. In the case of four nuts that form a plane square one can state “There are four nuts on the floor”, but one can also state that there is a square of nuts over there, i.e., the nuts form a square. The nuts are the founding objects, the inferiora, and the founded higher object (the superius) is the square of nuts (1910, §§4, 6). Another example is given by the combination of the following tokens “:–)” or by a circle with three points and a round line — they make a face picture, a smiley. Meinong is a kind of ontological atomist as he thinks that there are objects of lowest order — objects which cannot be objects of higher order. These genuinely simple objects are called infima (1921a, Sect. 2B: 105). Although objects of higher order are based on infima they are not reducible to them; properties of superiora supervene on properties of their inferiora. Infima can be presented only by the mental act of an elementary representation, while objects of higher order can be presented by representations (gained by the production of representation; see above 4.3.3) and by other mental acts as well. In Meinong’s later work, objects of higher order are complexes (comprising mere collections as a borderline case), relations, and the aforementioned objects of mental acts, namely objectives, dignitatives and desideratives (1917, §11). Every object of higher order includes its constituents and a relation which combines them in a specific way. Not all objects of higher order have mereological parts. The objective “The round square does not exist” has being (subsists), although its constituent “the round square” is a beingless object. According to Meinong’s examples of existing things, real objects of higher order may also exist (an experience or a house, for example), but the number of stones and the (dis-)similarities between the stones of an existing house do not exist; they only subsist and are of ideal character (1899, §6; 1978: 252).