But our theory concerning the indispensability of other predicates in constituting the judgment is not to be understood as an affirmation of the necessity that any _other_ predicate of any sort should be _added_ to the predicate of existence, nor even that _all the others possible_ should be added to it. In the first case, we shall always have an unjustifiable duality of predicates: that of existence and that necessary for essentializing and completing the judgment; in the second, duality would certainly be avoided, since to constitute the judgment all the predicates would be necessary, without their distinction into a double order, and all would be qualitative predicates; but there would remain the idea of a successive addition of predicates. Granted this idea, it is impossible ever to understand what those acts would be, by which the first, or also the second, or also the third predicate, and so on, should be attributed, without yet attaining in such attributions the full totality of truth. They are representations no longer; and not yet judgments: they are then something insufficient and one-sided, whose existence could not be admitted save arbitrarily (as in Psychology), and which, therefore, would be inadmissible in Philosophy. It therefore only remains to conclude that in the judgment, all possible predicates are _given in one act_ alone; that is, that the subject is predicated as existence, and for this very reason determined in a particular way; determined in a particular way, and for this very reason, as existence. In other words, the concept which is predicated in the individual judgment is not and cannot be a fœtus or a sketch of a concept; but is the whole concept, in its indivisible unity, as universal, particular and singular. And if existence seem to be a first predicate, the reason lies perhaps in this, that the concept of existence as actuality and action, and in its distinction from mere possibility, is perhaps the fundamental concept of the real, although on the other hand it is not truly thinkable save as determined in the particular forms of reality; hence that first predicate is first only in so far as it contains the last, that is to say, is neither last nor first, but the whole. To explain these statements is in any case, as has been said, the task of the whole of Philosophy, not of Logic alone, which here, as elsewhere, must rest satisfied with demonstrating the point that most closely concerns it; that is to say, the impossibility of separating from one another in the judgment, the predicates necessary for the determination of the reality of the fact, the absence of any one of which renders the judgment itself impossible. [Footnote 1: See the _Philosophy of the Practical,_ pt. i. sect. ii. ch. 6.] VI THE INDIVIDUAL PSEUDOCONCEPTS. CLASSIFICATION AND ENUMERATION [Sidenote: _Individual pseudojudgments._]