Chapter II. Assent Considered As Apprehensive. I have already said of an act of Assent, first, that it is in itself the absolute acceptance of a proposition without any condition; and next that, in order to its being made, it presupposes the condition, not only of some previous inference in favour of the proposition, but especially of some concomitant apprehension of its terms. I proceed to the latter of these two subjects; that is, of Assent considered as apprehensive, leaving the discussion of Assent as unconditional for a later place in this Essay. By apprehension of a proposition, I mean, as I have already said, the interpretation given to the terms of which it is composed. When we infer, we consider a proposition in relation to other propositions; when we assent to it, we consider it for its own sake and in its intrinsic sense. That sense must be in some degree known to us; else, we do but assert the proposition, we in no wise assent to it. Assent I have described to be a mental assertion; in its very nature then it is of the mind, and not of the lips. We can assert without assenting; assent is more than assertion just by this much, that it is accompanied by some apprehension of the matter asserted. This is plain; and the only question is, what measure of apprehension is sufficient. And the answer to this question is equally plain:—it is the predicate of the proposition which must be apprehended. In a proposition one term is predicated of another; the subject is referred to the predicate, and the predicate gives us information about the subject;—therefore to apprehend the proposition is to have that information, and to assent to it is to acquiesce in it as true. Therefore I apprehend a proposition, when I apprehend its predicate. The subject itself need not be apprehended _per se_ in order to a genuine assent: for it is the very thing which the predicate has to elucidate, and therefore by its formal place in the proposition, so far as it is the subject, it is something unknown, something which the predicate makes known; but the predicate cannot make it known, unless it is known itself. Let the question be, “What is Trade?” here is a distinct profession of ignorance about “Trade;” and let the answer be, “Trade is the interchange of goods;”—trade then need not be known, as a condition of assent to the proposition, except so far as the account of it which is given in answer, “the interchange of goods,” makes it known; and that must be apprehended in order to make it known. The very drift of the proposition is to tell us something about the subject; but there is no reason why our knowledge of the subject, whatever it is, should go beyond what the predicate tells us about it. Further than this the subject need not be apprehended: as far as this it must; it will not be apprehended thus far, unless we apprehend the predicate.