432 VII. THE MECHANISM OF TIME-BINDING
In the language of the present general semantics a statement about a statement is not the 'same' statement, but represents, by structural and neurological necessity, a higher order of abstraction, and should not be confused with the original statement.
Similar reformulations apply to all cases given in the Principia Mathematica, and so it becomes evident that the present theory covers a similar ground as the theory of types, and also covers an endless list of daily-life applications which are of crucial semantic importance in a theory of sanity. We must stress here a simple, natural, and single semantic law of non-identity which covers all confusions of orders of abstraction. This one rule and training teach us not to confuse the higher orders with the lower, not to identify words with objects (not to objectify), as well as not to confuse higher abstractions of different orders. This generality and structural simplicity constitute an argument in favor of the present -system. It is easier to teach a single, simple, and natural rule which covers a vast field of semantic sources of human difficulties. For when the rule is explained, and the learner is trained with the Structural Differential, the semantic problem resolves itself simply into the showing with one's finger different orders of abstractions, and insisting that 'this is not this'.
If we consider the natural, structural, and empirical fact that our lives are lived in a world of non-identical abstractions of different orders, the discrimination between different orders becomes of paramount semantic importance for evaluation. Under such conditions we should become thoroughly acquainted with the mechanism of these different orders of abstractions. We should notice, first, that the language of the Principia Mathematica is A, and involves the 'is' of identity,. Such a language leads to identifications and to confusions, and makes simple issues difficult and perplexing. The term 'class' is very confusing. What do we mean by this term ? In life we have, and deal with, individuals on objective, unspeakable levels. If we take a number of individuals, we have a number of them, yet they all remain individual. If we produce an abstraction of higher order, so that the individuality of each member is lost, then we have an abstraction of a higher order ('idea' in the old language), but no more the absolute individuals of our collection. The term 'class' in this respect is seriously confusing, as it tends to conceal a simple experimental fact, and leads to confusion of the orders of abstractions if the multiordinality of the term 'class' is not formulated.
Many critics and reviewers of the Principia Mathematica somehow feel this to be so, but their criticisms are not bold enough, and do not