it constituted an idea by reference to some other content. So far we have outlined Bosanquet's theory of the judgment; have noted the apparently insoluble problems inherent in his system, and have sketched a radically different theory which offered a possible solution for his difficulties. It now remains to develop the implications of the new theory further by comparing its application to some of the more important problems of logic with that of Bosanquet. In closing we shall have to inquire to what extent the new theory of the judgment with its metaphysical implications has proved more satisfactory than that of Bosanquet. The special problems to be considered are (1) the relation of judgment to inference; (2) the parts of the judgment and their relationship; (3) the time element in the judgment; and (4) the way in which one judgment can be separated from another. 1. The discussion of the relation between judgment and inference comes up incidentally in Bosanquet's treatment of the distinction between a judgment and a proposition (p. 79). The proposition, he says, is merely the enunciative sentence which represents the act of thought called judgment. With this distinction we should agree. In his discussion of the point, however, he criticises Hegel's doctrine that a judgment is distinguished from a proposition in that a judgment maintains itself against a doubt, while a proposition is a mere temporal affirmation, not implying the presence of a doubt. The ground of his criticism is that judgment must be regarded as operative before the existence of a conscious doubt, and that, while it is true, as Hegel suggests, that judgment and inference begin together, they both begin farther back than the point at which conscious doubt arises. Doubt marks the point at which inference becomes conscious of its ground. Now, it is undoubted that inferences in which the ground is implicit exist at an earlier stage of experience than those in which it is explicit. The former we usually call simple apprehension, and the latter judgment. What Bosanquet wishes to do is to make the term "judgment" cover both the implicit and the explicit activities. The question at once arises whether such a use of terms is accurate. There is certainly a wide difference between an inference which is conscious of its ground, and one which is not. It is conceivably a distinction of philosophic importance. To slur the difference by applying one name to both accomplishes nothing. It will be remembered that the presence of a conscious doubt is the criterion of judgment adopted in the standpoint from which we have been criticising Bosanquet's theory. We should accordingly make the term "inference" a wider one than the term "judgment." A judgment is an inference which is conscious of its ground. Since fact and idea have been represented as constituted in and through judgment, the question which at once suggests itself is: What, from such