Further, this second implication throws light on the proper meaning of the terms 'form of perception' and 'form of knowledge or of thought'. For, in accordance with this implication, a 'form of perception' and a 'form of knowledge' ought to refer to the nature of our acts of perceiving and knowing or thinking respectively, and not to the nature of the realities perceived or known. Consequently, Kant was right in making the primary antithesis involved in the term 'form of perception' that between a way in which we perceive and a way in which things are, or, in other words, between a characteristic of our perceiving nature and a characteristic of the reality perceived. Moreover, Kant was also right in making this distinction a real antithesis and not a mere distinction within one and the same thing regarded from two points of view. That which is a form of perception cannot also be a form of the reality and vice versa. Thus we may illustrate a perceived form of perception by pointing out that our apprehension of the physical world (1) is a temporal process, and (2) is conditioned by perspective. Both the succession and the conditions of perspective belong to the act of perception, and do not form part of the nature of the world perceived. And it is significant that in our ordinary consciousness it never occurs to us to attribute either the perspective or the time to the reality perceived. Even if it be difficult in certain cases, as in that of colour, to decide whether something belongs to our act of perception or not, we never suppose that it can be _both_ a form of perception _and_ a characteristic of the reality perceived. We think that if it be the one, it cannot be the other. Moreover, if we pass from perception to knowledge or thought--which in this context may be treated as identical--and seek to illustrate a form of knowledge or of thought, we may cite the distinction of logical subject and logical predicate of a judgement. The distinction as it should be understood--for it does not necessitate a difference of grammatical form--may be illustrated by the difference between the judgements 'Chess is the _most trying of games_' and '_Chess_ is the most trying of games'. In the former case 'chess' is the logical subject, in the latter case it is the logical predicate. Now this distinction clearly does not reside in or belong to the reality about which we judge; it relates solely to the order of our approach in thought to various parts of its nature. For, to take the case of the former judgement, in calling 'chess' its subject, and 'most trying of games' its predicate, we are asserting that in this judgement we begin by apprehending the reality of which we are thinking as chess, and come to apprehend it as the most trying of games. In other words, the distinction relates solely to the order of our apprehension, and not to anything in the thing apprehended.