subject that represents the real world, not to ourselves at all. When I say “Gladstone comes to London this week,” the verb which expresses Gladstone’s action also expresses that my real world in his person accepts the qualification “coming to London this week.” Because of this objectivity of thought, I attribute to {111} the real world and not to myself the connection which is presented to my mind, and so it takes its place as an act of the real world. But I might throw the whole content into the Predicate by saying, “The ideal content ‘Gladstone coming to London this week’ is a predication true of Reality.” Thus though the distinction between Subject and Predicate best exhibits the living structure of knowledge, we must beware of the notion that two ideas or two things are needed for Judgment. {112} LECTURE VII THE CATEGORICAL AND HYPOTHETICAL CHARACTERS IN JUDGMENT _Some criticism on the ordinary scheme_ [1] 1. We will first consider why we want to examine the types of Judgment, and then what arrangement of them best fulfils our want. [1] Read Mill, ch. iv. (Bk. I.), on Propositions; Venn, _Empirical Logic_, ch. ix., x. Cf. _Knowledge and Reality_ pp. 57-8; and Venn, p. 264. Ordinary statement, Jevons, p. 60, ff.; cf. p. 163. _Why we need an arrangement_ (_a_) If we attended purely to the propositions in common use, we should get an unmanageable variety of forms, though the reality of thought would be fairly represented. We cannot quite do this; we must try to select the forms which for some reason are the most fundamental and constant. On the other hand, it is possible to think simply of what is convenient in logical combination; and then for working with syllogistic Logic we get the well-known scheme of four propositions, each with Subject and Predicate; and for working with symbolic Logic we get the existential scheme in which Subject and Predicate disappear, and “All S. are P.” turns into “There exists no S. which is not P.”; or we get Jevons’ Equational Logic, in which “All A is B” stands as A = AB. Now every Judgment has a great many aspects, {113} being really a very complex systematic act of mind, and a logical method can be founded on any of these aspects which is sufficiently constant to stand for the Judgment. You can take “All men are mortal” to mean “There are no not-mortal men,” or “Men = some mortals,” or two or three more meanings. The two former are artificial or formal corollaries from the natural Judgment, representing it for some purposes but omitting a great part of its natural meaning. They tell you nothing about a relation of causality between the content of man and the property mortal, and they destroy all implication of existence in the Subject man.