Our confusion could be described in this way: Quite in accordance with our usual form of expression we think of the fact which we wish for as of a thing which is not yet here, and to which, therefore, I cannot point. Now in order to understand the grammar of our expression “object of our wish” let's just consider the answer which we give to the question: “What is the object of your wish?” The answer to this question of course is “I wish that so-and-so should happen”. Now what would the answer be if we went on asking: “And what is the object of this wish?” It could only consist in a repetition of our previous expression of the wish, or else in a translation into some other form of expression. We might, e.g., state what we wished in other words or illustrate it by a picture, etc., etc. Now when we are under the impression that what we call the object of our wish is, as it were, a man who has not yet entered our room, and therefore can't yet be seen, we imagine that any explanation of what it is we wish is only the next best thing to that explanation which would show the actual fact, ‒ ‒ ‒ which, we are afraid, can't yet be shown as it has not yet entered. ‒ ‒ ‒ It is as though I said to some one “I am expecting Mr. Smith”, and he asked me “Who is Mr. Smith?”, and I answered, “I can't show him to you now, as he isn't there. All I can show you is a picture of him”. It then seems as though I could never entirely explain what I wished until it had actually happened. But of course this is not the case. The truth is that I needn't be able to give a better explanation of what I wished after the wish was fulfilled than before; for I might perfectly well have shown Mr. Smith to my friend, and have shown him what “coming in” means, and have shown him what my room is, before Mr. Smith came into my room.