If the words of Mill be taken to apply to the mere subjective analysis of belief--to the question, What does it feel like when we have it?--they must be held, on the whole, to be correct. Belief, the sense of reality, feels like itself--that is about as much as we can say. Prof. Brentano, in an admirable chapter of his _Psychologie_, expresses this by saying that conception and belief (which he names _judgment_) are two different fundamental psychic phenomena. What I myself have called (Vol. I, p. 275) the 'object' of thought may be comparatively simple, like "Ha! what a pain," or "It-thunders"; or it may be complex, like "Columbus-discovered-America-in-1492," or "There-exists-an-all-wise-Creator-of-the-world." In either case, however, the mere thought of the object may exist as something quite distinct from the belief in its reality. The belief, as Brentano says, presupposes the mere thought: "Every object comes into consciousness in a twofold way, as simply thought of [_vorgestellt_] and as admitted [_anerkannt_] or denied. The relation is analogous to that which is assumed by most philosophers (by Kant no less than by Aristotle) to obtain between mere thought and desire. Nothing is ever desired without being thought of; but the desiring is nevertheless a second quite new and peculiar form of relation to the object, a second quite new way of receiving it into consciousness. No more is anything judged [i.e., believed or disbelieved] which is not thought of too. But we must insist that, so soon as the object of a thought becomes the object of an assenting or rejecting judgment, our consciousness steps into an entirely new relation towards it. It is then twice present in consciousness, as thought of, and as held for real or denied; just as when desire awakens for it, it is both thought and simultaneously desired." (P. 266.) The commonplace doctrine of 'judgment' is that it consists in the combination of 'ideas' by a 'copula' into a 'proposition,' which may be of various sorts, as affirmative, negative, hypothetical, etc. But who does not see that in a disbelieved or doubted or interrogative or conditional proposition, the ideas are combined in the same identical way in which they are in a proposition which is solidly believed? _The way in which the ideas are combined is a part of the inner constitution of the thought's object or content._ That object is sometimes an articulated whole with relations between its parts, amongst which relations, that of predicate to subject may be one. But when we have got our object with its inner constitution thus defined in a proposition, then the question comes up regarding the object as a whole: 'Is it a real object? is this proposition a true proposition or not?' And in the answer _Yes_ to _this_ question lies that new psychic act which Brentano calls 'judgment,' but which I prefer to call 'belief.'