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would have said, This is red: and then the assertion would have been one simply of classification. The perception gives the quality, and the judgment remains quiescent till, by repetition, it is called to the act of classification. In the case of the right action, however, the action enters through the senses without this quality, simply and nakedly as an action, and the reason bringing forward a farther idea for its explanation as the act of an intelligent and free being, the judgment at once finds play in applying it, and says, It is a right action. This it might do should the mind never know another, if this act in its motives and consequences were plainly before it. In the first class of judgments, one limb of the predication rests on the phenomenal, the other passes over into the purely intellectual, the transcendental. In the second class, both abutments of the arch press back on phenomena, but the spring and crown of it rests in the air; the connection strikes into and returns from the region above.

There is a third class of judgments of which the expression, The heat melts the wax, is a type. Here, under the notion of causation, we grapple by a judgment that which physically exists, yet never directly enters the phenomenal world. The mind walks as one who travels on a morass, the points of support are hidden a little below the surface. The foot, under the quick suggestion of the eye, and the inference of reasoning, dashes at the more stable ground, which it never sees, and is yet able to find. The mind could not move, did it not believe in causes, yet it never sees a cause, or knows causes save through effects constantly attributed to them, safely expected from them. It is not sufficient that the mind should weave the visible into a firm fabric of order by invisible connections it alone can grasp; it is made to stand, and must forever stand, and all it beholds stand with it, on invisible, intangible supports