It is also easy to understand that, as there are individual judgments, so there are also individual syllogisms; or rather, that since it is not possible to distinguish between judgments and syllogisms in philosophical Logic, for they constitute one indivisible whole, so it is not possible to distinguish individual syllogisms from individual judgments, or it is only possible to do so verbally. "Caius is dead," is indeed the conclusion of a syllogism; since it is not possible to affirm that he is mortal without some reason: for example, because he is a man, an animal, or a finite being. Thus, the syllogism: "Men are mortal, Caius is a man; therefore, Caius is mortal," is only verbally different from "Caius is mortal." We do not say that the difference of words is nothing; there is always a spiritual difference, even when, instead of saying, "Caius is mortal," we say, "He, whom I call Caius, is mortal," or when the same thought is expressed in Latin or German. But being here occupied with Logic, we declare that there is none, because, indeed, there is none, _in point of difference of logical act,_ both forms being the realization of logical reasoning alone. [Footnote 1: See above, Section I. Chap. VI.] V THE INDIVIDUAL JUDGMENT AND THE PREDICATE OF EXISTENCE [Sidenote: _The copula: its verbal and logical significance._] Subject and predicate are indistinguishable in the judgment of definition, and distinguishable and distinct in the individual judgment; but the act of distinction (which is also union) between subject and predicate, representation and concept, is again, in the individual judgment, the same as the act of distinction and union, by means of which, in the judgment of definition, the concept is defined. In both cases thought makes essential what it thinks. In this respect there is no difference between the two forms of judgment, which we have analysed and have hitherto kept distinct for reasons of analysis. One identical act of thought distinguishes both from mere representation, in which there is wanting the "is" (logical and not verbal)--that "is," which belongs to the judgment of definition and to the individual judgment, and which in the second of these more properly assumes the name of _coptila,_ because it unites two distinct elements, the one representative, the other logical. Here, too, of course, we must not allow ourselves to be deceived by verbalism. The essentialization, the copula, thought, cannot be made to consist of a word, which, abstracted from the whole, becomes a simple sound, and as sound can assume any other signification. In mere representation there can also be found the "is," or what, verbally and grammatically, is called copula, but there it has no value whatever as act of thought. _Nunc est bibendum, nunc pede libero_ _Pulsanda tellus_