Where then is the place for error, for wrong opinions, and pre-judgments? Let us suppose, that a number of individuals are observing some object at a distance from them. No qualities are given but those common to a variety of objects, such as a man, horse, ox, &c. The perceptive faculty has deceived no one in this case. It has given nothing but real qualities. The Understanding can only form a notion of it, as an object possessing these particular qualities. The Judgment can only affirm, that the qualities perceived are common to different classes of objects, and consequently, that no affirmations can be made as to what class the object perceived does belong. The Intelligence, therefore, makes no false affirmations. Still the inquiry goes round. "What is it?" One answers, "It is a man." That is my opinion. Another: "It is a horse." That is my judgment. Another still says, "I differ from you all. It is an ox." That is my notion. Now, what are these opinions, judgments, and notions? Are they real affirmations of the Intelligence? By no means. The Intelligence cannot affirm at all, under such circumstances. They are nothing in reality, but mere _assumptions_ of the Will. A vast majority of the so called opinions, beliefs, judgments, and notions among men, and all where _error_ is found, are nothing but assumptions of the Will. Assumptions are sometimes based upon real affirmations of the Intelligence, and sometimes not. Suppose the individuals above referred to approach the object, till qualities are given which are peculiar to the horse. The Judgment at once classifies the object accordingly. As soon as this takes place, they all exclaim, "well, it is a horse." Here are assumptions again, but assumptions based upon real affirmations of the Intelligence. In the former instance we had assumptions based upon no such affirmations. False assumptions do not always imply moral guilt. Much of the necessary business of life has no other basis than prudent or imprudent _guessing_. When the farmer, for example, casts any particular seed into the ground, it is only by balance of probabilities that he often determines, as far as he does or can determine, what is best; and not unfrequently is he necessitated to assume and act, when all probabilities are so perfectly balanced, that he can find no reasons at all for taking one course in distinction from another. Yet no moral guilt is incurred when one is necessitated to act in some direction, and when all available light has been sought and employed to determine the direction which is best. As false assumptions, however, often involve very great moral guilt, it may be important to develope some of the distinguishing characteristics of assumptions of this class.