If we now turn to the list of the activities of thought in judgement, borrowed from Formal Logic, we shall see that it is not in any way connected with Kant's account of judgement.[18] For if the kinds of judgement distinguished by Formal Logic are to be regarded as different ways of unifying, the plurality unified must be allowed to be not a special kind of group of particulars, but the two conceptions which constitute the terms of the judgement[19]; and the unity produced must be allowed to be in no case a special form of the unity of particulars related through the corresponding universal. Thus the particular judgement 'Some coroners are doctors' must be said to unify the conceptions of 'coroner' and of 'doctor', and presumably by means of the conception of 'plurality'. Again, the hypothetical judgement 'If it rains, the ground will be wet' must be said to unify the judgements 'It rains' and 'The ground will be wet', and presumably by means of the conception of 'reason and consequence'. In neither case can the act of unification be considered a special form of the act of recognizing particulars as particulars of the corresponding universal. The fact is that the distinctions drawn by Formal Logic are based on a view of judgement which is different from, and even incompatible with, Kant's, and they arise from the attempt to solve a different problem. The problem before Kant in describing judgement is to distinguish the understanding from the sensibility, i. e. thought from perception. Hence he regards judgement as the act of unifying a manifold given in perception, directly, or indirectly by means of a conception. But this is not the problem with which Formal Logic is occupied. Formal Logic assumes judgement to be an act which relates material given to it in the shape of 'conceptions' or 'judgements' by analysis of this material, and seeks to discover the various modes of relation thereby effected. The work of judgement, however, cannot consist _both_ in relating particulars through a conception _and_ in relating two conceptions or judgements. [18] Moreover, the forms of judgement clearly lack the systematic character which Kant claims for them. Even if it be allowed that the subdivisions within the four main heads of quantity, quality, relation, and modality are based upon single principles of division, it cannot be said that the four heads themselves originate from a common principle. [19] In the case of the third division, the plurality unified will be two prior judgements.