We have seen that the distinction in question consists in the presence or absence of the faculty now fully explained, of reflective thought, and that of this faculty the simplest manifestation is, as alleged by my opponents, that which is afforded by “judgment.” But we have also seen that this faculty of judgment does not first appear in predication, unless we extend the term so as to embrace all acts of denomination. In other words, we have seen that judgment first arises with conception—and necessarily so, seeing that neither of these things can occur without the other, but both arise as direct exhibitions of that faculty of self-conscious or reflective thought of which they are everywhere the immediate expression. I will, therefore, begin with a careful analysis of conceptual judgment. We must first recur to the distinctions set forth at the close of the last chapter, where it was shown that, without any prejudice to the question touching the distinction between man and brute, there are five different stages of intentional sign-making to be recognized—namely, the indicative, the denotative, the connotative, the denominative, and the predicative. From what has now been said regarding the essentially predicative nature of all conceptual names, we may disregard the last of these distinctions, and consider the denominative phase of language as psychologically identical with the predicative. Similarly, we may now neglect the indicative phase, as one which bears no relation to the matters at present before us. Thus we have to fasten attention only upon the differences between the denotative, the connotative, and the denominative phases of language. This has already been done in general terms; but must now be done in more detail. And for the sake of being clear, even at the risk of being tedious, I will begin by repeating the important distinctions already explained. When a parrot calls a dog _Bow-wow_ (as a parrot, like a child, may easily be taught to do), the parrot may be said, in one sense of the word, to be _naming_ the dog; but it is not _predicating_ any characters as belonging to a dog, or performing any act of _judgment_ with regard to a dog. Although the bird may never (or but rarely) utter the name save when it sees a dog, this fact is attributable to the laws of association acting only in the receptual sphere: it furnishes no shadow of a reason for supposing that the bird _thinks_ about a dog _as_ a dog, or sets the concept Dog before its mind as a separate object of thought. Therefore, all my opponents must allow that in one sense of the word there may be names without concepts: whether as gestures or as words (vocal gestures), there may be signs of things without these signs presenting any vestige of predicative value. Names of this kind I have called _denotative_: they are marks affixed to objects, qualities, actions, &c., by receptual association alone.