The view which places the ultimate test of facts, not in any relationship of contents or existences, but in the practical outcome of thought, is the one which seems to follow necessarily from a thoroughgoing conception of the judgment as a function--an act. Our fundamental biological conception of the activities of living organisms is that acts exist for the sake of their results. Acts are always stimulated by some definite set of conditions, and their value is always tested by the adequacy with which they meet this set of conditions. The judgment is no exception to the rule. It is always an act stimulated by some set of conditions which needs readjusting. Its outcome is a readjustment whose value is and can be tested only by its adequacy. It is accordingly entirely in line with our reigning biological conceptions to expect to find the ultimate criterion of truth and reality in the practical outcome of thought, and to seek for an understanding of the nature of the "real" and of the "ideal" within the total activity of judgment. One difficulty besets us at the outset of such an investigation--that of being sure that we have a genuine judgment under examination. A large portion of the so-called judgments considered by logicians, even by those who emphasize the truth that a judgment is an _act_, are really not judgments at all, but contents of thought which are the outcome of judgments--what might be called dead judgments, instead of live judgments. When we analyze a real act of judgment, as it occurs in a living process of thought, we find given elements which are always present. There is always a certain situation which demands a reaction. The situation is always in part determined and taken for granted, and in part questioned. It is determined in so far as it is a definite situation of some sort; it is undetermined in so far as it furnishes an inadequate basis for further action and therefore comes to consciousness as a problem. For example, take one of the judgments Bosanquet uses. "This is bread." We have first to inquire when such a judgment actually occurs in the living process of thought. A man does not make such a judgment in the course of his thinking unless there is some instigation to do so. Perhaps he is in doubt as to whether the white object he perceives is bread or cake. He wants some bread, but does not want cake. A closer inspection convinces him that it is bread, and the finished judgment is formulated in the proposition: "This is bread." What is the test of the reality of the bread, and the truth of the judgment? Evidently the act based on it. He eats the bread. If it tastes like bread and affects him like bread, then the bread was real and the judgment true. If, on the other hand, it does not taste like bread, or if it makes him violently ill, then the "bread" was not real and the judgment was false. In either case, the "this"--the experience to be interpreted--is unquestioned. The man does not question the fact that he