This sentence occurs in a passage which is undoubtedly a later interpolation.[677] The “scarcely ever” (_selten nur einmal_) indicates Kant’s lingering reluctance to recognise this fundamental fact, destructive of so much in his earlier views, even though it completes and reinforces his chief ultimate conclusions. With this admission Kant also gives up his sole remaining ground for the contention that there must be a complete parallelism between discursive and creative thinking. If they arise from such different sources, we have no right to assume, without specific proof, that they must coincide in the forms of their activity. This is a point to which we shall return in discussing Kant’s formulation of the principle which is supposed to guarantee the completeness of the table of categories. This unavowed change in point of view is the main cause of confusion in this section. Its other defects are chiefly those of omission. Kant fails to develop in sufficient detail his view of the nature of the discursive concept, or to make sufficiently clear the grounds for his assertion that conception as an activity of the understanding is identical with judgment. To take the former point first. Kant’s mode of viewing the discursive concept finds expression in the following passage in the _Introduction_ to his _Logic_:[678] “Human knowledge is on the side of the understanding _discursive_; that is, it takes place by means of ideas which make what is common to many things the ground of knowledge: and hence by means of attributes as such. We therefore cognise things only by means of attributes. An attribute is that in a thing which constitutes part of our cognition of it; or, what is the same, a partial conception so far as it is considered as a ground of cognition of the whole conception. _All our concepts, therefore, are attributes, and all thought is nothing but conception by means of attributes._” The limitations of Kant’s view of the concept could hardly find more definite expression. The only type of judgment which receives recognition is the categorical, interpreted in the traditional manner.[679] “To compare something as a mark with a thing, is called ‘to judge.’ The thing itself is the subject, the mark [or attribute] is the predicate. The comparison is expressed by the word ‘is,’ ... which when used without qualification indicates that the predicate is a mark [or attribute] of the subject, but when combined with the sign of negation states that the predicate is a mark opposed to the subject.”[680]