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* See, e.g. his article: "Ueber Gegenstande hoherer Ordnung und deren Verhaltniss zur inneren Wahrnehmung," "Zeitschrift fur Psychologie and Physiologie der Sinnesorgane," vol. xxi, pp. 182-272 (1899), especially pp. 185-8. To make this theory concrete, let us suppose that you are thinking of St. Paul's. Then, according to Meinong, we have to distinguish three elements which are necessarily combined in constituting the one thought. First, there is the act of thinking, which would be just the same whatever you were thinking about. Then there is what makes the character of the thought as contrasted with other thoughts; this is the content. And finally there is St. Paul's, which is the object of your thought. There must be a difference between the content of a thought and what it is about, since the thought is here and now, whereas what it is about may not be; hence it is clear that the thought is not identical with St. Paul's. This seems to show that we must distinguish between content and object. But if Meinong is right, there can be no thought without an object: the connection of the two is essential. The object might exist without the thought, but not the thought without the object: the three elements of act, content and object are all required to constitute the one single occurrence called "thinking of St. Paul's."