The defining of the problem suggests the view of the nature of reality out of which Bosanquet's theory of the judgment grows. The real world is to him a world which has its existence quite independently of the process by which it is known. The real world is there to be known, and is in no wise modified by the knowledge which we obtain of it. The work of thought is to build up a world of ideas which shall represent, or correspond to, the world of reality. The more complete and perfect the correspondence, the greater our store of knowledge. Translated into terms of the judgment, this representational view means that the subject of the judgment must always be reality, while the predicate is an idea. But when we examine the content of any universal judgment, or even of an ordinary judgment of perception, the subject which appears in the judgment is evidently not reality at all, if by reality we mean something which is in no sense constituted by the thought-process. When I say, "The tree is green," the subject, tree, cannot be regarded as a bit of reality which is given ready-made to the thought-process. The ability to perceive a tree, to distinguish it from other objects and single it out for the application of an idea, evidently implies a long series of previous judgments. The content "tree" is itself ideal. As Bosanquet forcibly states it: "If a sensation or elementary perception is in consciousness (and if not we have nothing to do with it in logic), it already bears the form of thinking" (p. 33). How, then, can it serve as the subject of a judgment? Bosanquet's solution of the problem is to say that the real subject of a judgment is not the grammatical subject which appears in a proposition, but reality itself. In the more complex forms of judgment the reference to reality is disguised by the introduction of explicit ideas to designate the portion of reality to which reference is made (pp. 78, 79). In the simplest type of judgment known, however, the qualitative judgment of perception, the reference to reality appears within the judgment itself. The relations of thought to reality and of the elements of the judgment to one another can, accordingly, most readily be seen in the consideration of this rudimentary form of judgment in which the various parts lie bare before us. Bosanquet describes it as follows: