namely the present moment; but like pronouns, it stands for an ambiguous particular, because the present is always changing.
It will be seen that no sentence can be made up without at least one word which denotes a universal. The nearest approach would be some such statement as "I like this." But even here the word "like" denotes a universal, for I may like other things, and other people may like things. Thus all truths involve universals, and all knowledge of truths involves acquaintance with universals.
Seeing that nearly all the words to be found in the dictionary stand for universals, it is strange that hardly anybody except students of philosophy ever realises that there are such entities as universals. We do not naturally dwell upon those words in a sentence which do not stand for particulars; and if we are forced to dwell upon a word which stands for a universal, we naturally think of it as standing for some one of the particulars that come under the universal. When, for example, we hear the sentence, "Charles I.'s head was
