There seems to be but one way out of such a difficulty: namely, to preserve the result attained, that is to say, the necessity of the judgment of definition as the presupposition of the individual judgment, but to affirm at the same time the necessity of the individual judgment as the presupposition of the judgment of definition. Admitting this supposition by way of hypothesis, let us see what it would mean and what effect it would have in the discussion. Since the one judgment presupposes the other, and this presupposition is reciprocal, we could no longer talk of distinction between the two, but of unity pure and simple, of _identity,_ in which distinction could arise only by abstraction and the arbitrary act of dividing what cannot exist save as indivisible. But, on the other hand, the distinction, although abstract, would always retain its value as a didactic means of making clear the true nature of the logical act. Thus we should justify our first proceeding to develop the concept and the judgment of definition and then the individual judgment, and also the reservation that we have always made as to the provisional nature of such distinction, and thus also the new question as to the unity of the act, put and answered in the way proposed. All the difficulties arising from the appearance of a duality of logical forms would disappear. Definitions and individual judgments, truth of reason and truth of fact, necessity and contingency, _a priori_ and _a posteriori,_ would be revealed as one act and one truth. And we should also be justified in talking of them as distinct acts, for in expressing that single truth and single judgment verbally or in literature, we can attach greater importance now to the definition, and now to the statement of fact; now to the subject, and now to the predicate. [Sidenote: _Objection: the lack of an historical and representative element in definitions._] This path, which would offer such advantages and would constitute a true way out of the difficulty, seems, however, to be closed to us by the fact that in definitions there is no trace whatever of individual judgments which, on this hypothesis, would have to be contained within and be one with them. If we say "the will is the practical form of the spirit," or "virtue is the habit of moral actions," where is to be found in such statements the individual judgment and the representative element? We find in them without doubt the verbal form, expressive and representative, which is necessary to the concept for its concrete existence; but we do not find the statement of fact of which we are in search. Thus the proposed hypothesis will prove very ingenious and rich with all the advantages that we have stated; but since it does not appear to be confirmed by facts, we must, it seems, reject it, even at the risk of having to think out a better one, or, if we fail in this, of renouncing as desperate the attempt at a solution.