it is quite evident that the completeness of a concept and its distinctness do not require different faculties of the mind (since the same capacity which recognises something immediately as an attribute in a thing is also employed to recognise in this attribute another attribute, and thus to conceive the thing by means of a remote attribute), so also it is evident that understanding and reason, that is, the power of cognising distinctly and the power of forming ratiocinations, are not different faculties. Both consist in the power of judging, but when we judge mediately we reason.”[682] In the section before us this same standpoint is maintained, but is expressed in a much less satisfactory manner. Concepts are no longer spoken of as complete judgments. In the above passages Kant always speaks of the concept as the subject of the proposition; it is now treated only as a predicate.[683] This difference is significant. The concept as subject can represent the judgment as a whole (or at least it does so from the traditional standpoint to which Kant holds); the concept as predicate is merely one element, even though it be a unifying element, in the total act of judging. This falling away from his own maturer standpoint would seem to be due to Kant’s lack of clearness as to the nature of the analogy which he is here drawing between analytic and synthetic thinking. It is connected with his mistaken, and merely temporary, comparison of _a priori_ with discursive concepts. His position in 1762 alone harmonises with his essential teaching. Now, as then, he is prepared to view judgment as the sole ultimate activity of the understanding, and therefore to define understanding as the faculty of judging.