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that judgment breaks up into judgments as rhomboidal spar into rhomboids (p. 88). It is, accordingly, quite arbitrary to mark out any limits for a single judgment. The illustration he gives of the point is as follows:
Take such an every-day judgment of mixed perception and inference as, "He is coming down stairs and going into the street." It is the merest chance whether I break up the process thus, into two judgments as united by a mere conjunction, or, knowing the man's habits, say, when I hear him half way down stairs, "He is going out." In the latter case I summarize a more various set of observations and inferences in a single judgment; but the judgment is as truly single as each of the two which were before separated by a conjunction; for each of them was also a summary of a set of perceptions, which might, had I chosen, have been subdivided into distinct propositions expressing separate judgments; e. g., "He has opened his door, and is going toward the staircase, and is half way down, and is in the passage," etc. If I simply say, "He is going out," I am not a whit the less conscious that I judge all these different relations, but I then include them all in a single systematic content "going out." (P. 89.)
But is it a question of merest chance which of these various possibilities is actualized? Is Bosanquet really looking—as he thinks—at the actual life of thought, or is he considering, not what as a matter of fact does take place under a concrete set of circumstances, but what might take place under slightly differing sets of circumstances? If it is true that judgment is a crisis developing through adequate interaction of stimulus and response into a definite situation, beginning with doubt and ending with a solution of the doubt, then it is not true that its limits are purely arbitrary. It begins with the appearance of the problem and its tentative solutions, and ends with the solution of a final response. It does, of course, depend upon momentary interest, but this does not make its limits arbitrary, for the interest is inherent, not external. In the case of Bosanquet's illustration, the question of whether one judgment or half a dozen is made is not a question of merest chance. It depends upon where the interest of the person making the judgment is centered—in other words, upon what is the particular doubt to be solved. If the real doubt is as to whether the man will stay in his room or go out, then when he is heard leaving his room the solution comes in the form: "He is going out." But if the doubt is as to whether he will stay in his room, go out, or go into some other room, then the succession of judgments occurs, each of which solves a problem. "He has opened his door"—then he is not going to stay in his room; "He is going toward the staircase"—then he is not going into a room in the opposite direction, etc. It is impossible to conceive of such a series of judgments as actually being made, unless each one represents a problematic situation and its determination. The only time that a man would, as a matter of fact, choose to break up the judgment, "He is going out," into such a series, would be the time when each member of the series had its own special interest as representing a specific uncertain aim or problem. Nor is it altogether true that in making the judgment, "He is going out," one is not a whit the less conscious that he judges all these different relations. He judges only such relations as are necessary to the solution of the problem in hand. If hearing the man open his door is a sufficient basis for the solution, then that is the only one which consciously enters into the formation of the judgment.
We have attempted to bring out in the preceding pages what seem to be the contradictions and insoluble problems involved in Bosanquet's theory of the judgment, and to exhibit them as the logical outcome of his metaphysical presuppositions. We have also tried to develop another theory of the judgment involving a different view of the nature of reality, and to show that the new theory is able to avoid the difficulties inherent in Bosanquet's system. The change in view-point briefly is this: Instead of regarding the real world as self-existent, independently of the judgments we make about it, we viewed it as the totality of experience which is assured, i. e., determined as to certainty or specific availability, through the instrumentality of judgment. We thus avoided the essentially insoluble problem of how a real world whose content is self-existent quite outside of knowledge can ever be correctly represented by ideas. The difficulty in understanding the relation of the subject and the predicate of judgment to reality disappears when we cease to regard reality as self-existent outside of knowledge. Subject and predicate become instrumentalities in the process of building up reality. Thought no longer seems to carry us farther and farther from reality as ideas become abstract and recede from the immediate sensory experience in which contact with the real occurs. On the contrary, thought carries us constantly toward reality. Finally, we avoid the fundamental skepticism about the possibility of knowledge which, from the other standpoint, is forced upon us by the long succession of facts which have faded into the realm of false opinions, and the lack of any guarantee that our present so-called knowledge of reality shall not meet the same fate. From that point of view, reality seems to be not only unknown, but unknowable.
The criticism sure to be passed upon the alternative view developed is that the solution of Bosanquet's problems which it affords is not a real solution, but rather the abandonment of an attempt at a solution. It represents reality as a thing which is itself in process of development. It would force us to admit that the reality of a hundred years ago, or even of yesterday, was not in content the reality of today. A growing, developing reality is, it will be said, an imperfect reality, while we must conceive of reality as complete and perfect in itself. The only answer which can be made is to insist again that we have no right to assume that reality is such an already completed existence, unless such an assumption enables us to understand experience and organize it into a consistent whole. The attempt of this paper has been to show that such a conception of reality really makes it inherently impossible to give an intelligible account of experience as a whole, while the view which regards reality as developing in and through judgment does enable us to build up a consistent and understandable view of the world. This suggests that the "perfect" may not after all be that which is finished and ended, but that whose reality is so abundant and vital as to issue in continuous self-modification. The Reality that evolves and moves may be more perfect, less finite, than that which has exhausted itself. Moreover, only the view that Reality is developmental in quality, and that the instrument of its development is judgment involving the psychical in its determination of subject and predicate gives the psychical as such any significant place in knowledge or in reality. According to the view of knowledge as representation of an eternal content, the psychical is a mere logical surd.
VI
Typical Stages in the Development of Judgment
Logic aims at investigating the general function of knowing. But knowing, it is commonly asserted, is constituted as judgment. Furthermore, there is reason to believe that judgment undergoes well-marked changes in its development. Consequently, an understanding of the judgment-function and of its epochs in development is of prime importance. In carrying through the investigation we shall endeavor, first, to state and to defend a certain presupposition with reference to the character of the judgment-function; second, to exhibit the application of this presupposition in the typical stages of judgment.
I
Judgment is essentially instrumental. This is the presupposition which we must explain and make good. And we shall accomplish this by way of an analysis of judgment as meaning.
It cannot be denied that what we call knowledge is concerned with the discrimination of valid meaning. To know is to appreciate the meaning of things and the meaning of things is the same with valid meaning. Judging determines knowledge, and in the same act develops meaning. To put it otherwise, knowledge is a matter of content; content is meaning, and we have knowledge when we have meaning satisfactorily determined. It is evident, therefore, that if we would understand the judging-function, we must first make clear to ourselves the nature and rôle of meaning.
Meaning is universally embodied in ideas. To know, to understand the meaning, to get ideas, are the same. Now, in ideas two factors may be distinguished. First, every idea has as its base an image or emphasized portion of experience. In some forms of ideation we are more immediately aware of the presence of