it and the name for it; it is not, like a man, a real thing which is neither the idea of it nor the name for it. No amount of subtlety will remove the difference between a categorical judgment of existence, e.g. "An existing man is mortal," and a categorical judgment of non-existence, e.g. "A conceivable centaur is a fiction," because in the former we believe and mean that the thing exists beyond the idea, and in the latter we do not. If, contrary to usage, we choose to call the latter a judgment of existence, there is no use in quarrelling about words; but we must insist that new terms must in that case be invented to express so fundamental a difference as that between judgments about real men and judgments about ideal centaurs. So long, however, as we use words in the natural sense, and call the former judgments of existence, and the latter judgments of non-existence, then "is" will not be, as Bradley supposes, the same as "exists," for we use "is" in both judgments, but "exists" only in the first kind. Bosanquet's definition of a categorical judgment contains a similar confusion. To assert a fact and to affirm the existence of a subject are not, as he makes out, the same thing: a judgment often asserts a fact and denies existence in the same breath, e.g. "Jupiter is non-existent." Here, as usual in logic, tradition is better than innovation. All categorical judgment is an unconditional belief in the fact, signified by the copula, that a thing of some sort is (or is not) determined; but some categorical judgments are also beliefs that the thing is an existing thing, signified either by the subject or by the predicate, while others are not beliefs that the thing exists at all, but are only beliefs in something conceivable, or nameable, or in something or other, without particularizing what. Judgment then always signifies being, but not always existence.