 Names, then, refer to dynamic processes that move over time. On the other hand pronominals transport us beyond those processes to something more stable; they take us out of the specific relationship and have us think about relationships in a more general manner. As with Schelling’s distinction between positive and negative philosophy and the limits of the later, Rosenstock-Huessy is highly suspicious of abstractions and he believes that philosophers have tended to put too much faith in them, believing that they provide the magic key for bringing order into the disorder of the world. The accusation by Socrates that his interlocutors do not have a specific virtue unless they can provide a logically tight definition for ‘what (the specific) virtue is’, and the Parmenidian formulation that ‘being is’ are, for Rosenstock-Huessy, but variants of this mistaken grammatical faith.