 The second answer Wittgenstein considers to the question of what I mean by ‘S’ is this: I mean by ‘S’, not this current sensation, but the sensation I named ‘S’ in the past. We have already seen, in Kenny’s rejection of the Orthodox reading of the argument, that scepticism about memory has no place in the discussion of “private language”; the text simply does not support it. But at this point we must break with Kenny too. For according to his account the crucial claim becomes: ‘If it is possible for me to misremember my previous ostensive definition of “S”, then I do not really know what “S” means.’ (See, e.g., Kenny [1973] p. 194.) This is just conventional scepticism about memory extended to include meanings as well as judgments. And it is an elementary point of epistemology that knowing something does not obviously entail just as a result of the definition of knowledge that it is impossible for one to be wrong about that thing, only that one is not in fact wrong.