In order to avoid repetition, we must refer to the analysis of the single or historical judgment already given and assume its result, namely, that it is the only judgment in which there is a true and proper distinction between subject and predicate, and that it is composed of an intuitive element (subject) and of an intellectual element (predicate). In like manner the practical judgment is not possible without a clear representation of the act to be judged and a conception not less clear of what the practical act is in its universality and in its particular forms, and so on, specifying in its various sub-forms and possibilities of individuation. The judgment is the compenetration of the two elements, the historical synthesis which establishes: Peter has accomplished a useful act in tilling a piece of land of such and such dimensions; Paul has accomplished an action that is not useful in opening a new manufactory of boots, more costly and not better than those already on the market; -Pope Leo III. acted wisely, as custodian of the universal character of the Church of Rome, in consecrating Charles the Frank emperor, thus restoring the empire of the West;--Louis XVI. acted foolishly in not deciding upon a prompt and profound change of the French political constitution, and in allowing himself to be afterwards dragged unwilling whither he had not known how to go of his own will. And so on. There are therefore two ways of sinning against the exactitude of the practical judgment: either by not having exact information as to the content of the volitional act to be judged and understood, or by not having an exact criterion of judgment. The first of these errors can be exemplified by those judgments that are so frequently pronounced, without knowledge as to the true sequence of events or without placing oneself in the precise conditions in which the person to be judged found himself. Hence it happens not less often, that when the facts are really known, the precise conditions understood, and the defence of the accused has been heard, the judgment must be altered. A cause of the second error is the substitution (likewise a very common occurrence) of one category of judgment for the other, as when a moral act is praised and admired for its cleverness, or the gestures and the felicitous utterance of a practical man are praised, as though it were a question of judging an actor or reciter. As in art, so in life, differences of judgment arise, not so much from difference of understanding, as from these oscillations and undue transpositions of judgments and concepts. It is likewise superfluous to enter into disputes as to the absoluteness or relativity of the practical judgment, because these have been superseded by the concept of the historical judgment, which is _both absolute and relative:_ absolute for the categories that it applies, relative for the matter, always new, to which it applies them. [Sidenote: _Importance of the practical judgment._]