of kinds of unity but of
unities. Moreover, to anticipate the discussion of Kant's final
conclusion, the moral is that Kant's account of judgement should have
led him to recognize that judgement involves the reality, not of any
special universals or--in Kant's language--conceptions, but of
universality or conception as such. In other words, on his view of
judgement the activity of the understanding implies simply that there
_are_ universals or conceptions; it does not imply the existence of
special conceptions which essentially belong to the understanding,
e. g. that of 'cause' or 'plurality'.[17]

[17] To this failure in Kant's argument is due the difficulty
in following his transition from 'function' to 'functions' of
judgements. The judgement, as Kant describes it, always does
one and the same thing; it unifies particulars by bringing
them under a universal. This activity does not admit of
differentiation.

If we now turn to the list of the activities of thought in judgement,
borrowed from Formal Logic, we shall see that it is not in any way
connected with Kant's account of judgement.[18] For if the kinds of
judgement distinguished by Formal Logic are to be regarded as
different ways of unifying, the plurality unified must be allowed to
be not a special kind of group of particulars, but the two conceptions
which constitute the terms of the judgement[19]; and the unity
produced must be allowed to be in no case a special form of the unity
of particulars related through the corresponding universal. Thus the
particular judgement 'Some coroners are doctors' must be said to unify
the conceptions of 'coroner' and of 'doctor', and presumably by means
of the conception of 'plurality'. Again, the hypothetical judgement
'If it rains, the ground will be wet' must be said to unify the
judgements 'It rains' and 'The ground will be wet', and presumably by
means of the conception of 'reason and consequence'. In neither case
can the act of unification be considered a special form of the act of
recognizing particulars as particulars of the corresponding universal.
The fact is that the distinctions drawn by Formal Logic are based on a
view of judgement which is different from, and even incompatible with,
Kant's, and they arise from the attempt to solve a different problem.
The problem before Kant in describing judgement is to distinguish the
understanding from the sensibility, i. e. thought from perception.