sense never formulates our present difficulty, common sense still dimly feels that to some possible (not actual) judge of truth, appeal is made when we say that a thing is false not merely for us, but in very truth. And this possible judge of common sense we have now unhesitatingly declared to be an Infinite Actuality, absolutely necessary to constitute the relation of truth and error. Without it there is for our view no truth or error conceivable. The words, This is true, or This is false, mean nothing, we declare, unless there is the inclusive thought for which the truth is true, the falsehood false. No barely possible judge, who would see the error if he were there, will do for us. He must be there, this judge, to constitute the error. Without him nothing but total subjectivity would be possible; and thought would then become purely a pathological phenomenon, an occurrence without truthfulness or falsity, an occurrence that would interest anybody if it could be observed; but that, unfortunately, being only a momentary phantom, could not be observed at all from without, but must be dimly felt from within. Our thought needs the Infinite Thought in order that it may get, through this Infinite judge, the privilege of being so much as even an error.
This, it will be said, is but reassertion. But how do we maintain this view against our Thrasymachus? Our answer is only a repetition of things that we have already had to say, in the argument for what we here reassert. If the judgment existed alone, without the inclusive thought to judge it, then, as it existed alone, it either had an object, or had none.
