and we judge 'there is such-and-such a patch of red', or more
strictly 'there is that'; this is one kind of intuitive judgement of
perception. The other kind arises when the object of sense is complex,
and we subject it to some degree of analysis. If, for instance, we see a
_round_ patch of red, we may judge 'that patch of red is round'. This is
again a judgement of perception, but it differs from our previous kind.
In our present kind we have a single sense-datum which has both colour
and shape: the colour is red and the shape is round. Our judgement
analyses the datum into colour and shape, and then recombines them by
stating that the red colour is round in shape. Another example of this
kind of judgement is 'this is to the right of that', where 'this'
and 'that' are seen simultaneously. In this kind of judgement the
sense-datum contains constituents which have some relation to each
other, and the judgement asserts that these constituents have this
relation.

Another class of intuitive judgements, analogous to those of sense and
yet quite distinct from them, are judgements of _memory_. There is some
danger of confusion as to the nature of memory, owing to the fact that
memory of an object is apt to be accompanied by an image of the object,
and yet the image cannot be what constitutes memory. This is easily seen
by merely noticing that the image is in the present, whereas what is
remembered is known to be in the past. Moreover, we are certainly able
to some extent to compare our image with the object remembered, so
that we often know, within somewhat wide limits, how far our image is
accurate; but this would be impossible, unless the object, as opposed to
the image, were in some way before the mind. Thus the essence of memory
is not constituted by the image, but by having immediately before the
mind an object which is recognized as past. But for the fact of memory
in this sense, we should not know that there ever was a past at all,
nor should we be able to understand the word 'past', any more than a man
born blind can understand the word 'light'. Thus there must be intuitive
judgements of memory, and it is upon them, ultimately, that all our
knowledge of the past depends.

The case of memory, however, raises a difficulty, for it is notoriously
fallacious, and thus throws doubt on the trustworthiness of intuitive
judgements in general. This difficulty is no light one. But let us
first narrow its scope as far as possib