 Taking all that together, S can speak of the gryphon, though there is no gryphon there to be spoken of; and the thinking in this case is in all respects like the thinking that goes on in one who is thinking of Socrates. The difference is that Socrates comes to have an extrinsic denomination—being thought of by S—whereas the gryphon, who does not exist, does not acquire this or any other denomination, extrinsic or intrinsic. There is, nonetheless, a fact about the world such that were there to be a gryphon, it would have acquired such a denomination, precisely because some actual person would have been in the relevant state of thinking about it.