 As far as the ontological status of propositions and ideas is concerned, Bolzano stresses again and again their objectivity, i.e., their independence from thinking in general and from the minds and mental phenomena of thinking beings by which they are “grasped” in particular. Bolzano does not only accentuate the objectivity of propositions and ideas, but he also lays particular emphasis on their being not real (wirklich), whereby ‘real’ means, in Bolzano’s terminology, the same as efficacious (wirksam, which derives etymologically from the verb ‘wirken’ from which also ‘wirklich’ is derived). The realm of reality includes everything in space and time and herewith all material objects and events of the physical world (i.e., Popper’s World 1) as well as all mental (or “psychical”) phenomena of our inner world (i.e., World 2). (In addition, Bolzano includes in his realm of reality also God who is outside of space and time.) Propositions and ideas belong to a “third realm” (World 3) outside of Bolzano’s realm of reality which encompasses World 1 and World 2. Unfortunately, Bolzano uses the nouns ‘Existenz’ (‘existence’) and ‘Sein’ (‘being’) synonymously with ‘Wirklichkeit’ (‘reality’); he therefore states again and again that there are (es gibt) propositions and ideas but they do not exist and they do not have being. This peculiar — if not odd — terminology has caused numerous misunderstandings, not only about Bolzano’s views but also for Bolzano himself, e.g., in his discussion about Kant’s dictum that being is not a real predicate. (Despite Bolzano’s terminological convention, we will here use the English word ‘existence’ in general in the broad sense of Bolzano’s ‘es gibt’.)