 The following analogy may be instructive. Suppose that Socrates stands before a mirror. Both Socrates and the mirror are actual things, so both, using Descartes’ terminology, would possess formal reality. Each can presumably exist independently of the other. The image of Socrates arises as a relation between Socrates and the mirror. It cannot exist independently of Socrates or the mirror. Destroy Socrates or the mirror, and this image of Socrates is destroyed. Using Descartes’ terminology, the image is an objective being insofar as it is a representation of Socrates. Although the image represents Socrates, it is nevertheless “located” on the mirror’s surface. And, since the surface is a mode of the mirror, there is a sense in which this image would be too. The mirror is the bearer of the image. This is a sense in which the image “belongs to” the mirror. The relationship to Socrates is different. The image is said to be an image of Socrates. The image is about him. He is not the bearer of the image, but is what this image represents. So, the relation that Socrates has to this image must be importantly different from the relation that the mirror has to this image. Employing Descartes’ terminology, and in light of PR, the image is of Socrates insofar as this objective being (the image) has its origin in the formal reality of Socrates. To be sure, the image derives its existence, or its formal reality, from the formal reality of the mirror, but its objective being has its origin not in the mirror but in Socrates. 