view seems to be that there is some mental existent which may be called the "idea" of something outside the mind of the person who has the idea, and that, since judgment is a mental event, its constituents must be constituents of the mind of the person judging. But in this view ideas become a veil between us and outside things we never really, in knowledge, attain to the things—we are supposed to be knowing about, but only to the ideas of those things. The relation of mind, idea, and object, on this view, is utterly obscure, and, so far as I can see, nothing discoverable by inspection warrants the intrusion of the idea between the mind and the object. I suspect that the view is fostered by the dislike of relations, and that it is felt the mind could not know objects unless there were something "in" the mind which could be called the state of knowing the object. Such a view, however, leads at once to a vicious endless regress, since the relation of idea to object will have to be explained by supposing that the idea itself has an idea of the object, and so on ad infinitum. I therefore see no reason to believe that, when we are acquainted with an object, there is in us something which can be called the "idea" of the object. On the contrary, I hold that acquaintance is wholly a relation, not demanding any such constituent of the mind as is supposed by advocates of "ideas." This is, of course, a large question, and one which would take us far from our subject if it were adequately discussed. I therefore content myself with the above indications, and with the corollary that, in judging, the actual objects concerning which we judge, rather than any supposed purely mental entities, are constituents of the complex which is the judgment.
When, therefore, I say that we must substitute for "Julius Cæsar" some description of Julius Cæsar, in order
