It is now high time to ask why the internal meaning seeks this external meaning. Why does it seek an object? Why does it want to cross the chasm? In other words, what is the significance of the demand for the particular judgment? In the introduction we have been told, as a matter of description, that the internal meanings do seek the external meaning, but why do they? We have also been told that universal judgments "develop and enrich the realm of internal meaning." Why, then, should there be a demand for the external meaning, for a further object? The answer is: We have our internal meanings. We develop them in inner experience. There they get presented as something of universal value, _but always in fragments_. They, therefore, so far dissatisfy. We conceive of the Other wherein these meanings shall get some sort of final fulfilment.[189] It is, then, the incomplete and fragmentary character of the internal meaning that demands the particular judgment. The particular judgment is to further complete and determine the incomplete and indeterminate internal meaning. And yet no sooner is this particular judgment made than we are told that "it is a form at once positive, and very unsatisfactorily indeterminate." Again:[190] The judgments of experience, the particular judgments, express a positive but still imperfect determination of internal meaning through external experience. The limit or goal of this process would be an individual judgment wherein the will expressed its own final determination.[191] Apparently, then, the particular judgment to which the internal meaning appeals for completion and determination only succeeds in increasing the fragmentary and indeterminate character. This brings us to another "previous question." Just what are we to understand by this "fragmentary" and "indeterminate" character of the internal meaning? In what sense, with reference to what, is it incomplete and fragmentary? Later we shall be told that it is with reference to "its own final and completely individual expression." This is to be reached in the individual judgment. And if we ask what is meant by this final, complete, and individual expression--which, by the way, no human being can experience--we read, wondering all the while how it can be known, that it is simply "the expression that seeks no other," that "is satisfied," that "is conclusive of the search for perfection."[192] Waiving for the present questions concerning the basis of this satisfaction and perfection, all this leaves unanswered our query concerning the other end of the matter, viz., the meaning and criterion of the fragmentary and indeterminate character of these internal meanings.