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<p>But an object is a thing informed and represented.  An equivalent representation is an image which is itself represented and realized, and a logos is a form, embodied in an object and representation.</p>

<p>But an object is a thing informed and represented.  An equivalent representation is an image which is itself represented and realized, and a logos is a form, embodied in an object and representation.</p>

<p>Hence the object of a symbol implies in itself both thing, form, and image.  And hence regarded as containing one or other of these three elements it may be distinguished as ''material object'', ''formal object'', and ''representative object''.  Now so far as the object of a symbol contains the ''thing'', so far the symbol stands for something and so far it denores.  So far as its object embodies a form, so far the symbol has a meaning and so far it connotes.  Thus we see that the ''denotative object'' and the ''connotative object'' are in fact identical;  and therefore an analytic, an intensive synthetic, and an extensive proposition may all represent the same fact and yet the mode in which they are obtained and the relation of the proposition to that fact are necessarily very different. (Peirce 1865, "Harvard Lecture 10. Grounds of Induction", CE 1, 274–275).</p>

<p>Hence the object of a symbol implies in itself both thing, form, and image.  And hence regarded as containing one or other of these three elements it may be distinguished as ''material object'', ''formal object'', and ''representative object''.  Now so far as the object of a symbol contains the ''thing'', so far the symbol stands for something and so far it denores.  So far as its object embodies a form, so far the symbol has a meaning and so far it connotes.  Thus we see that the ''denotative object'' and the ''connotative object'' are in fact identical;  and therefore an analytic, an intensive synthetic, and an extensive proposition may all represent the same fact and yet the mode in which they are obtained and the relation of the proposition to that fact are necessarily very different.</p>

 

<p>(Peirce 1865, Harvard Lecture 10 : Grounds of Induction, CE 1, 274&ndash;275).</p>

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