nothing more nor less than the expression of a judgment; and a judgment is nothing more nor less than the apprehension of whatever meaning it may be that a proposition serves to set forth. Therefore, it belongs to the very essence of predication that it should involve a judgment; and it belongs to the very essence of a judgment that it should admit of being stated in the form of a proposition.[93] Lastly, just as this is the place where my opponents take a stand, so, as they freely allow, it is the only place where they _can_ take a stand. If once this chasm of speech were bridged, there would be no further chasm to cross. From the simplest judgment which it is possible to make, and therefore from the simplest proposition which it is possible to construct, it is on all hands admitted that human intelligence displays an otherwise uniform or uninterrupted ascent through all the grades of excellence which it afterwards presents. Here, then, and here alone, we have what Professor Max Müller calls the Rubicon of Mind, which separates the brute from the man, and over which, it is alleged, the army of Science can never hope to pass. In order to present the full difficulty which is here encountered, I will allow it to be stated by the ablest of my opponents. As President of the Biological Section of the British Association in 1879, Mr. Mivart expressed his matured thought upon the subject thus:— “The simplest element of thought seems to me to be a ‘judgment,’ with intuition of reality concerning some ‘fact,’ regarded as a fact real or ideal. Moreover, this judgment is not itself a modified imagination, because the imaginations which may give occasion to it persist unmodified in the mind side by side with the judgment they have called up. Let us take, as examples, the judgments, ‘That thing is good to eat,’ and ‘Nothing can be and not be at the same time and in the same sense.’ As to the former, we vaguely imagine ‘things good to eat;’ but they must exist _beside_ the judgment, not _in_ it. They can be recalled, compared, and seen to co-exist. So with the other judgment, the mind is occupied with certain abstract ideas, though the imagination has certain vague ‘images’ answering respectively to ‘a thing being,’ and ‘a thing not being,’ and to ‘at the same time’ and ‘in the same sense;’ but the images do not _constitute_ the judgment itself, any more than human ‘swimming’ is made up of limbs and fluid, though without such necessary elements no such swimming could take place.[94] “This distinction is also shown by the fact that one and the same idea may be suggested to, and maintained in, the mind by the help of the most incongruous images, and very different ideas by the very same image; this we may see to be the case with such ideas as ‘number,’ ‘purpose,’ ‘motion,’ ‘identity,’ &c.