 A fact is here to be thought of as, very generally, a way things are, or a way the world is. On this approach, the identity theory secures an intimate connection between language (what language expresses) and world. Of course there would in principle be theoretical room for a view that identified not the content of, say, the true declarative sentence “Socrates is wise”—let us assume from now on that this sentence is true—with the fact that Socrates is wise, but rather that sentence itself. But this is not a version of the theory that anyone has ever advanced, nor does it appear that it would be plausible to do so (see Candlish 1999b: 200–2; Künne 2003: 6). The early Wittgenstein does regard sentences as being themselves facts, but they are not identical with the facts that make them true.