Therefore, the connection of the concepts, or syllogizing, cannot be conceived as a new and more complex logical act. To syllogize and to think are synonymous; although, in the ordinary use of language, the term "to syllogize" throws into special relief the verbal aspect of thinking, and, more exactly, the _dynamic_ character of verbal exposition, which is indeed the very character of this exposition, for it is with difficulty, or only empirically, that it can be distinguished into static and dynamic, definition and demonstration. [Sidenote: _Identity of judgment and of syllogism._] But if the syllogism be thus identified with the concept itself, it may nevertheless seem that it must be distinguished from the judgment of definition seeing that the syllogism is a form of logical thought, and consequently of verbal expression, quite distinct from and incapable of being confounded with any other: a connection of _three_ judgments, two of which are called _premisses_ and the third _conclusion,_ closely cemented by the syllogistic force, which is placed in the _middle_ term. This character of triplicity seems ineradicable and peculiar to the syllogism in contrast with the judgment. Some question, however, must be raised concerning this characteristic because of another characteristic universally recognized in the syllogism; namely, that the premisses are conclusions of other syllogisms, just as the conclusion becomes, in its turn, a premiss. This being so, it might be said with greater truth that the syllogism is to syllogize or to think; and since this is infinite, so the propositions of which it consists are also infinite. On the other hand, there is no judgment which is not a syllogism, since it is clear that he who affirms a judgment affirms it by some reasoning or syllogism, present and active in his spirit, though more or less understood in the words. And are not other propositions understood in the syllogisms which are properly so-called, not only in the forms, which are called abbreviated (immediate inferences, enthymemes, etc.), but also in all the other forms; since it is admitted that every syllogism, as has just been observed, presupposes other preceding syllogisms, indeed an infinity of others? It will be replied that at the end of the chain there must yet be found the difference between judgment and syllogism, or two first judgments, which are not produced by syllogism, and form the columns, upon which the structure of the first conclusion rests. But such an answer (if it do not imply simply the strange fancy that thought has a beginning and therefore also an end in time) will mean that judgment and syllogism are distinct in intrinsic character, which makes the one the necessary condition of the other. Now, this intrinsic distinctive character is precisely what cannot be found, because it does not exist; and if it be not in every link, it is vain to seek it at the beginning of the chain.