Conformably to these views, almost all the writers on Logic in the last two centuries, whether English, German, or French, have made their theory of Propositions, from one end to the other, a theory of Judgments. They considered a Proposition, or a Judgment, for they used the two words indiscriminately, to consist in affirming or denying one _idea_ of another. To judge, was to put two ideas together, or to bring one idea under another, or to compare two ideas, or to perceive the agreement or disagreement between two ideas: and the whole doctrine of Propositions, together with the theory of Reasoning (always necessarily founded on the theory of Propositions), was stated as if Ideas, or Conceptions, or whatever other term the writer preferred as a name for mental representations generally, constituted essentially the subject-matter and substance of those operations. It is, of course, true, that in any case of judgment, as for instance when we judge that gold is yellow, a process takes place in our minds, of which some one or other of these theories is a partially correct account. We must have the idea of gold and the idea of yellow, and these two ideas must be brought together in our mind. But in the first place, it is evident that this is only a part of what takes place; for we may put two ideas together without any act of belief; as when we merely imagine something, such as a golden mountain; or when we actually disbelieve: for in order even to disbelieve that Mohammed was an apostle of God, we must put the idea of Mohammed and that of an apostle of God together. To determine what it is that happens in the case of assent or dissent besides putting two ideas together, is one of the most intricate of metaphysical problems. But whatever the solution may be, we may venture to assert that it can have nothing whatever to do with the import of propositions; for this reason, that propositions (except sometimes when the mind itself is the subject treated of) are not assertions respecting our ideas of things, but assertions respecting the things themselves. In order to believe that gold is yellow, I must, indeed, have the idea of gold, and the idea of yellow, and something having reference to those ideas must take place in my mind; but my belief has not reference to the ideas, it has reference to the things. What I believe, is a fact relating to the outward thing, gold, and to the impression made by that outward thing upon the human organs; not a fact relating to my conception of gold, which would be a fact in my mental history, not a fact of external nature. It is true, that in order to believe this fact in external nature, another fact must take place in my mind, a process must be performed upon my ideas; but so it must in every thing else that I do. I can not dig the ground unless I have the idea of the ground, and of a spade, and of all the other things I am operating upon, and unless I put those ideas together.(30) But it would be