 By means of this argument, any restriction of Royce’s position to a purely epistemological one is eliminated: the possibility of meaning requires an identity between what means and what is meant, and since anything might be meant, anything at all must in some way be identical with what means, subjects and their ideas and expressions, even though that identity can hardly be absolute, and the ordinary conscious subject may seem very different and more limited than the “one Self” (1892: 373) that underlies the appearances of both ordinary subjects and ordinary objects.