 However, the project runs into deeper difficulties in relation to condition (3). There are two main problems here. First, besides the obvious and avowed impossibility of actually accessing all people in order to come to agreement with them, Schleiermacher also identifies a further obstacle in the way of reaching, or even making significant progress toward, agreement with them: the deep differences that exist between different languages and modes of thought. The dialectics lectures fail to find any promising way of coping with this problem. The 1822 version attempts to do so in two ways, but neither of them looks hopeful. Its first approach consists in hypothesizing a domain of “innate concepts” that are common to everyone (with certain qualifications, for example, that these concepts require sensations in order to be actualized). This would certainly solve the problem, but only by contradicting Schleiermacher’s normal, and more plausible, position, from which the problem arose in the first place, that there is no such conceptual common ground between all languages (or even, Schleiermacher normally adds, between all individuals who in some sense share a given language). The second approach that the 1822 version tries is an argument that we need to develop a complete history of the differences in question and of how they arose. However, this proposal seems beside the point—a distraction from the problem rather than a solution to it.