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 negative, and however frivolous its character, makes an assertion about Reality. And the content asserted cannot, as we have seen, be altogether an error, though its ultimate truth may quite transform its original meaning. And, in the second place, every kind of thought implies a judgment, in this sense that it ideally qualifies Reality. To question, or to doubt, or to suggest, or to entertain a mere idea, is not explicitly to judge. So much is certain and obvious. But, when we enquire further into what these states necessarily imply, our conclusion must be otherwise. If we use judgment for the reference, however unconscious and indefinite, of thought to reality, then without exception to think must be, in some sense, to judge. Thought in its earliest stage immediately modifies a direct sensible presentation; and, although, on one side, the qualification becomes conditional, and although the reality, on the other side, becomes partly non-sensuous, thought’s main character is still preserved. The reference to reality may be, in various degrees, undefined and at large. The ideal content may be applied subject to more or less transformation; its struggling and conditional character may escape our notice, or may again be realized with less or more consciousness. But to hold a thought, so to speak, in the air, without a relation of any kind to the Real, in any of its aspects or spheres, we should find in the end to be impossible.

This statement, I am aware, may seem largely paradoxical. The merely imaginary, I may be told, is not referred to reality. It may, on the contrary, be even with consciousness held apart. But, on