 If the sign determines an interpretant by focusing our understanding of the sign upon the qualitative features it employs in signifying its object, then the sign is classified as a rheme. Examples are not straightforward, but one way of understanding rhemes, is to think of them as unsaturated predicates like, “— is a dog”, “— is happy”, “— loves —” or “— gives — to —”, and so on. Whenever we understand a sign in terms of qualities it suggests its object may have, we generate an interpretant that qualifies its sign as a rheme. If, on the other hand, a sign determines an interpretant by focusing our understanding of the sign upon the existential features it employs in signifying an object, then the sign is a dicent. We can think of dicents is as saturated predicates, or propositions, like “Fido is a dog”, “Larry is happy”, “Fido loves Larry”, “Larry gives food to Fido”, and so on. And finally, if a sign determines an interpretant by focusing our understanding on some conventional or law-like features employed in signifying the object, then the sign is a delome, or as Peirce most frequently, but confusingly, calls them, arguments. Further, just as we can think of a rheme as an unsaturated predicate, and a dicent as a proposition, we can think of the delome as an argument or rule of inference. Our ability to understand a sign in terms of its place in some pattern of reasoning and system of signs enables us to derive information from it (by deductive reasoning) or make conjectures about it (by inductive and abductive reasoning). So, whenever we come to understand a sign as focusing our attention upon some conventional feature of its relationship with object, that is, enabling us to understand the sign as part of a rule governed system of knowledge and signs etc., we have an interpretant that qualifies a sign as a delome (or argument).