performance of what Mr. Mivart calls “practical inferences.” Neither do I say that a brute really judges when, still without self-conscious thought, it learns correctly to employ denotative names. Nay, I should deny that a brute really judges even if, after it is able to denotate separately two different recepts (as is done by a talking bird), it were to name these two recepts simultaneously when thus combined in an act of “practical inference.” Although there would then be the outward semblance of a proposition, we should not be strictly right in calling it a proposition. It would, indeed, be the _statement of a truth perceived_; but not the statement of a truth perceived _as true_. Now, if all this be admitted in the case of a brute—as it must be by any one who takes his stand on the faculty of true or conceptual judgment,—obviously it must also be admitted in the case of the growing child. In other words, if it can be proved that a child is able to state a truth before it is able to state a truth as true, it is thereby proved that in the psychological history of every human being there is first the kind of predication which is required for dealing with receptual knowledge, or for the stating of truths perceived; and next the completed judgment which is required for dealing with conceptual knowledge, or of stating truths perceived as true. Of course the condition required for the raising of this lower kind of judgment and this lower kind of predication (if, for the sake of convenience, we agree to use these terms) into the higher or only true kind of judgment and predication, is the advent of self-consciousness. Or, in other words, the place where a mere statement of truth first passes into a real predication of truth, is determined by the place at which there first supervenes the faculty of introspective reflection. The whole issue is thus reduced to an analysis of self-consciousness. To this analysis, therefore, we next addressed ourselves.