This suggestion is very useful as carrying on the simplest type of Judgment throughout the whole theory of Judgment. By a little torture of expression any Judgment can be thrown into a form in which undefined Reality is the general subject, and the whole mass of the Judgment is the Predicate. “William Pitt was a great statesman” = “There was a great statesman named William Pitt”; “The three angles of every triangle are equal to two right angles” = “There are figures known as triangles with their three angles equal to two right angles”; “All citizens are members of a moral order” = “There is a moral order, including the {108} relations of citizenship”; “All trespassers will be prosecuted” = “Here are conditions which ensure the prosecution of possible trespassers.” Or you might always put a subject, “Reality is such that”--“Reality is characterised by.” Thus we see that, as we have said before, in every Judgment the ultimate subject is Reality, the world in contact with us as we have already qualified it by previous Judgment. It is a less mistake to reject the Subject and Predicate in the Judgment altogether, than to think that they are separate things or ideas, and that in judging you pass or change from one to the other. Always bear in mind that it is possible to mass the whole Judgment as a single Predicate directly or indirectly true of Reality. Having said this much, to make the Unity of the Judgment unmistakable, we may now safely distinguish between the Subject and Predicate in the Judgment. And we shall find the safest clue to be that the explicit Subject, when there is one, marks the place at which, or the conditions under which, Reality accepts the Predicate. The natural Subject is concrete, and the Predicate abstract; the Subject real, and the Predicate ideal, but pronounced to be real. The reason of this is that every Judgment is the connection of parts in a whole, and to be a whole is the characteristic of reality. In other words, the natural course of thought is to define further what is already in great part defined, and our real world is that which we have so far defined. The isolated judgments of the text-books make it very hard to grasp this, because you seem to begin anywhere for no connected reason at all. But if we reflect on actual thought, {109} we find that, as Mr. Stout very cleverly says, we are always developing a “subject” which is in our minds (in the ordinary sense of a “subject of conversation”), and this subject is some region or province of the world of reality.