If the degree of conviction of my belief that 2 + 1 = 3 were one of intensity how powerful would this be! And if the said belief were to be identified, as by Windelband (p. 186), with feeling, not merely regarded as analogous to feeling, how destructive to our nervous system would the violence of such a shock to the feelings prove! Every physician would be compelled to warn the public against the study of mathematics as calculated to destroy health. (Cf. with regard to this so-called degree of conviction the view of Henry Newman in his interesting work: _An Essay in Aid of a Grammar of Assent_--a work scarcely noticed in Germany.) 4. When Windelband (p. 183) wonders how I can regard the word “is” in such propositions as “God is,” “A man is” (ein Mensch ist), “A lack is” (ein Mangel ist), “A possibility is,” “A truth is,” (i.e. There is a truth), etc., as having the same meaning and finds it extraordinary (184, note 1) in the author of _Von der mannigfachen Bedeutung des Seienden nach Aristoteles_ that he should fail to recognize the manifold significance of “to be,” I can only reply that he who in this view does not perceive the simple consequence of my theory of the judgment can hardly have understood this doctrine. With regard to Aristotle it never occurs to him, while dividing the “ὄν” in the sense of reality into various categories, and into an “ ὂν ὲνεργεία and ὂν δυνάμει”, to do the same with the “ἔστιν” transforming what is the expression of an idea into that of a judgment and the “ὂν ὡς ἀληθές” as he calls it. This could only be done by those who, like Herbart and many others after him, did not know how to hold apart the notion of being in the sense of absolute position and being in the sense of reality (cf. the following note).