we think; and so long as the existence of A is added in thought, the judgment in question must contain the thought that A exists as well as that A is B, and therefore is a judgment that something is determined both as existing and in a particular manner. The statement only affects the proposition; and whenever we believe the existence of the thing, the belief in existence is part of the judgment thought, whether it is part of the proposition stated or not. Here Sir William Hamilton did a real service to logic in pointing out that "Logic postulates to be allowed to state explicitly in language all that is implicitly contained in the thought." Not that men should or can carry this logical postulate out in ordinary life; but it is necessary in the logical analysis of judgments, and yet logicians neglect it. This is why they confuse the categorical and the universal with the hypothetical. Taking the carelessly expressed propositions of ordinary life, they do not perceive that similar judgments are often differently expressed, e.g. "I, being a man, am mortal," and "If I am a man, I am mortal"; and conversely, that different judgments are often similarly expressed. In ordinary life we may say, "All men are mortal," "All centaurs are figments," "All square circles are impossibilities," "All candidates arriving five minutes late are fined" (the last proposition being an example of the identification of categorical with hypothetical in Keynes's _Formal Logic_). But of these universal propositions the first imperfectly expresses a categorical belief in existing things, the second in thinkable things, and the third in nameable things, while the fourth is a slipshod categorical expression of the hypothetical belief, "If any candidates arrive late they are fined." The four judgments are different, and therefore logically the propositions fully expressing them are also different. The judgment, then, is the measure of the proposition, not the proposition the measure of the judgment. On the other hand, we may go too far in the opposite direction, as Hamilton did in proposing the universal quantification of the predicate. If the quantity of the predicate were always thought, it ought logically to be always stated. But we only sometimes think it. Usually we leave the predicate indefinite, because, as long as the thing in question is (or is not) determined, it does not matter about other things, and it is vain for us to try to think all things at once. It is remarkable that in _Barbara_, and therefore in many scientific deductions, to think the quantity of the predicate is not to the point either in the premises or in the conclusion; so that to quantify the propositions, as Hamilton proposes, would be to express more than a rational man thinks and judges. In judgments, and therefore in propositions, indefinite predicates are the rule, quantified predicates the exception.