just on account of their exceeding generality (transcendentalism) have their expression not in single words, but in whole classes of words, because one of them is thought along with every word whatever it may be, whose designation would therefore have to be looked for, not in the lexicon but in the grammar? In fact, should they not be those distinctions of conceptions on account of which the word which expresses them is either a substantive or an adjective, a verb or an adverb, a pronoun, a preposition, or some other particle – in short, the parts of speech? For undoubtedly these denote the forms which all thought primarily assumes, and in which it directly moves; accordingly they are the essential forms of speech, the fundamental constituent elements of every language, so that we cannot imagine any language which would not consist of at least substantives, adjectives, and verbs. These fundamental forms would then have subordinated to them those forms of thought which are expressed through their inflections, that is, through declension and conjugation, and it is unessential to the chief concern whether in denoting them we call in the assistance of the article and the pronoun. We will examine the thing, however, somewhat more closely, and ask the question anew: What are the forms of thought?
(1.) Thought consists throughout of judging; judgments are the threads of its whole web, for without making use of a verb our thought does not move, and as often as we use a verb we judge.
(2.) Every judgment consists in the recognition of the relation between subject and predicate, which it separates or unites with various restrictions. It unites them from the recognition of the actual identity of the two, which can only happen in the case of synonyms; then in the recognition that the one is always thought along with the other, though the converse does not hold – in the universal affirmative proposition; up to the recognition that the one is sometimes thought along with the other, in the
