[Sidenote: _The individual judgment and its difference from the definitive judgment._] We have already studied the judgment, which is proper to the concept, and called it definitive judgment or judgment of definition. We have shown how in it there is no distinction of subject and predicate, so much so that it may be said, with regard to it, that there is neither subject nor predicate, but the complete identity of the two: a predicate or universal, which is subject to itself. However, the judgment which is now being discussed is not a simple definition and does not coincide with the first. It certainly has as its base a concept and therefore a definition; but it contains something more, a representative or individual element, which is transformed into logical fact, but does not lose individuality on that account; indeed it reaffirms its individuality with more precise distinction. This judgment is connected with the first, but it represents a further stage of thought. If the first form be a conceptual or _definitive_ judgment, the second may be called an _individual_ judgment. [Sidenote: _Distinction of subject and predicate in the individual judgment_] Owing to this new element, which the individual judgment contains, and the judgment of definition does not contain, we eventually find fully justified in the former that distinction between subject and predicate which verbal Logic in vain claims to discover in all judgments, including those of universal character (and even in simple propositions); so that it ends by attributing to that distinction, of which later we shall perceive the capital philosophical importance, a purely grammatical or verbal significance. Subject and predicate can be distinguished only in so far as the one is not and the other is universal, in so far as the one is not and the other is concept, that is to say, only in so far as the one is representation and the other concept. A particular or singular concept (for example, the will) is always also a universal concept; and therefore not adapted to function as a subject to which a predicate is applied; because that predicate, that universal, is already explicitly in the pretended subject itself which is net thinkable, save by means of that predicate. Only the _representation_ can be truly _subject;_ and only the _concept_ can be _predicate._ This takes place plainly in the individual judgment, where the two elements are connected. "Peter is good," an individual judgment, implies the subject "Peter" and the predicate "good," the one not to be confounded with the other; whereas, in the definition "the will is the practical form of the spirit," "practical form" and "will" are identical. [Sidenote: _Reasons for the variety of definitions of the judgment and of certain of its divisions._]