Such being the state of the facts, I put to my opponents the following dilemma. Either you here have judgment, or else you have not. If you hold that this is judgment, you must also hold that animals judge, because I have proved a ready that (according to your own doctrine as well as mine) the only point wherein it can be alleged that the faculty of judgment differs in animals and in man consists in the presence or absence of self-consciousness. If, on the other hand, you answer that here you have not judgment, inasmuch as you have not self-consciousness, I will ask you at what stage in the subsequent development of the child’s intelligence you would consider judgment to arise? If to this you answer that judgment first arises when self-consciousness arises, I will ask you to note that, as already proved, the growth of self-consciousness is itself a gradual process; so that, according to your present limitation of the term judgment, it becomes impossible to say when this faculty does arise. In point of fact, it grows by stages, _pari passu_ with the growth of self-consciousness. But, if so, where the faculty of stating a truth perceived passes into the higher faculty of perceiving the truth as true, there must be a continuous series of gradations connecting the one faculty with the other. Up to the point where this series of gradations begins, we have seen that the mind of an animal and the mind of a man are parallel, or not distinguishable from each other by any one principle of psychology. Will you, then, maintain that up to this time the two orders of psychical existence are identical in kind, but that during its ascent through this final series of gradations the human mind in some way becomes distinct in kind, not merely from the mind of animals, _but also from its own previous self_? If so, I must at this point part company with you in argument, because at this point your argument ends in a contradiction. If A and B are affirmed to be similar in origin or kind, and if B is affirmed to grow into C—or to differ from both A and B only in degree,—it becomes a contradiction further to affirm that C differs from A in kind. Therefore I submit that, so far as the pre-conceptual stage of ideation is concerned, it is still argumentatively impossible for my opponents to show that there is any psychological difference of kind between man and brute.