“But the distinctness of ‘thought’ from ‘imagination’ may perhaps be made clearer by the drawing out fully what we really do when we make some simple judgment, as, _e.g._, ‘A negro is black.’ Here, in the first place, we directly and explicitly affirm that there is a conformity between the external thing, ‘a negro,’ and the external quality ‘blackness’—the negro possessing that quality. We affirm, secondarily and implicitly, a conformity between two external entities and two corresponding internal concepts. And thirdly, and lastly, we also implicitly affirm the existence of a conformity between the subjective judgment and the objective existence.”[95] I will next allow this matter to be presented in the words of another adversary, and one whom Mr. Mivart approvingly quotes. “The question is, Can the sense say anything—make a judgment at all? Can it furnish the blank formula of a judgment—the ‘is’ in ‘A is B’? The grass of the battlefield was green, and the sense gave both the grass and the greenness; but did it affirm that ‘the grass is green’? It may be assumed that ‘grass’ and ‘green’ together form one complex object, which is an object under space and time, and therefore of sense. But against this the rejoinder at once is, that the sense may indeed take in and report (so to speak) a complex object, but that in this case the question is, not about the complex object, but about the _complexity_ of the object. It is one thing to see green grass, and evidently quite another to affirm the _greenness_ of the grass. The difference is all the difference between seeing two things united, and seeing them _as united_.... If a brute could think ‘is,’ brute and man would be brothers. ‘Is,’ as the copula of a judgment, implies the mental separation, and recombination of two terms that only exist united in nature, and can therefore never have impressed the sense except as one thing.[96] And ‘is,’ considered as a substantive verb, as in the example ‘This man is,’ contains in itself the application of the copula of judgment to the most elementary of all abstractions—‘thing’ or ‘something.’ Yet if a being has the power of thinking—‘thing,’ it has the power of transcending space and time by dividing or decomposing the phenomenally one. Here is the point where instinct ends and reason begins.”[97]