2. It is false, and a quite unjustifiable supposition when (p. 178) he ascribes to me the opinion that the classification of judgments according to quality is the only essential classification belonging to the act of judgment itself. I believe exactly the contrary. I regard, for example (of course in opposition to Windelband), the distinction between assertorical and apodictic judgments (cf. here note 27, p. 83), as also the distinction between self-evident and blind judgments as belonging and highly essential, to the act of judgment itself. Other differences, again, especially the distinction between simple and compound acts of judgment, I might mention. For it is not every compound judgment that can be resolved into quite simple elements, and something similar takes place also in the case of certain notions, a fact known to Aristotle. What is red?--Red colour. What is colour?--The quality of colour. The difference, it is seen, contains in both cases the notion of the genus. The separating of the one logical element from the other is only possible from the one side. A similar one-sided capacity to separate appears also in certain compound judgments. J. S. Mill is, therefore, quite wrong when he (_Deductive and Inductive Logic_, vol. i. chap. iv. section 3), regards as ridiculous the old classification of judgments into simple and compound, and thinks that the procedure in such a case is exactly as if one should wish to divide horses into single horses and teams of horses; otherwise the same argument would hold good against the classification of conceptions into simple and compound. 3. It is false, though an error which finds almost universal acceptance, and one from which I myself at the time of writing the first volume of my _Psychology_ was not yet free, that the so-called degree of conviction consists in a degree of intensity of the judgment which can be brought into analogy with the intensity of pleasure and pain. Had Windelband charged me with _this_ error I would have acknowledged the complete justice of the charge. Instead of this he finds fault with me because I recognize intensity with regard to the judgment, only in a sense analogous, and not identical to that in the case of feeling, and because I assert the impossibility of comparing in respect of magnitude, the supposed intensity of the belief and the real intensity of feeling. Here we have one of the results of his improved theory of judgment!