synthesis in one. It separates an element from, and restores it to, the concrete basis; and this basis of necessity is richer than the mere element by itself. But then this is not the question which concerns us here. That question is whether, in any judgment which really says anything, there is not in the subject an aspect of existence which is absent from the bare predicate. And it seems clear that this question must be answered in the affirmative. And if it is urged that the subject itself, being in thought, can therefore not fall beyond, I must ask for more accuracy; for “partly beyond” appears compatible with “partly within.” And, leaving prepositions to themselves, I must recall the real issue. For I do not deny that reality is an object of thought; I deny that it is barely and merely so. If you rest here on a distinction between thought and its object, that opens a further question to which I shall return (p. 174). But if you admit that in asserting reality to fall within thought, you meant that in reality there is nothing beyond what is made thought’s object, your position is untenable. Reflect upon any judgment as long as you please, operate upon the subject of it to any extent which you desire, but then (when you have finished) make an actual judgment. And when that is made, see if you do not discover, beyond the content of your thought, a subject of which it is true, and which it does not comprehend. You will find that the object of thought in the end must be ideal, and that there is no idea which, as such, contains its own existence. The “that” of the actual subject will for ever give a something which is not a mere idea, something which is different from any truth, something which makes such a difference to your thinking, that without it you have not even thought completely.
“But,” it may be answered, “the thought you speak of is thought that is not perfect. Where thought is perfect there is no discrepancy between
