290. Here arises the question whether judgments of mediate evidence are analytic. It is clear that if we mean by analytic only those in which we have solely to understand the meaning of the terms in order to see the agreement or disagreement of the predicate, the judgments of mediate evidence cannot be called analytic; but if by analytic judgment we mean a judgment in which it is only necessary to _decompose_ the conception of the subject in order to find therein its agreement or disagreement with the predicate, we must say that the judgments of mediate evidence are analytic, and the means employed is only the formation of a total conception containing the partial conceptions, the relation of which we seek to discover. In the union of these partial conceptions there is a synthesis, it is true; but there is none in the discovery of their relation, for this is done by analysis. A judgment is not the less analytic because formed by the union of different conceptions; for then no judgment would be analytic. When we say, man is rational, the two conceptions of _animal_ and _rational_ enter into the conception of _man_, but do not take from it its analytical character; for this, as its very name imports, consists in the analysis of a conception, being sufficient to show certain predicates in it, without reference to the manner of this conception's formation, whether two or more conceptions are united in it, or not. 291. This clearly shows in what mediate evidence consists. The predicate is indeed contained in the idea of the subject; but, owing to the limitation of our intellect, either these ideas are incomplete, or we do not see them in all their extension, or else we do not well distinguish what we in a confused manner perceive in them; and hence, to know the meaning of the terms does not enable us immediately to see that the predicate is contained in the idea of the subject. Moreover, the objects, even such as are purely ideal, are presented to us separately; and hence, not knowing the sum of them all, we pass successively from one to another, discovering their mutual relations in proportion as we approach them. 292. It may, from what we have said, be inferred that all judgments in the purely ideal order are analytic, since every cognition of this order is obtained by the intuition of whatever is more or less complicated in the conception, and there is no more synthesis than is necessary to bring the objects together, by uniting their conceptions in one total conception, which serves for the discovery of the relation of the partial conceptions.