We have listed eight postulates, each in two forms: the postulate of the principle, or the Cogitatio natura universalis (good will of the thinker and good nature of thought); the postulate of the ideal, or common sense (common sense as the concordia facultatum and good sense as the distribution which guarantees this concord); the postulate of the model, or of recognition (recognition inviting all the faculties to exercise themselves upon an object supposedly the same, and the consequent possibility of error in the distribution when one faculty confuses one of its objects with a different object of another faculty); the postulate of the element, or of representation (when difference is subordinated to the complementary dimensions of the Same and the Similar, the Analogous and the Opposed); the postulate of the negative, or of error (in which error expresses everything which can go wrong in thought, but only as the product of external mechanisms); the postulate of logical function, or the proposition (designation is taken to be the locus of truth, sense being no more than the neutralised double or the infinite doubling of the proposition); the postulate of modality, or solutions (problems being materially traced from propositions or, indeed, formally defined by the possibility of their being solved); the postulate of the end, or result, the postulate of knowledge (the subordination of learning to knowledge, and of culture to method).