their own. We can only name them by a circumlocution. We are
accustomed to speak of attributes, not by names given to
themselves, but by means of the names which they give to the
objects they are attributes of.' 'All our ordinary
judgments' (p. 428) 'are in Comprehension only; Extension
not being thought of. But we may, if we please, make the
Extension of our general terms an express object of thought.
When I judge that all oxen ruminate, I have nothing in my
thoughts but the attributes and their co-existence. But when
by reflection I perceive what the proposition implies, I
remark that other things may ruminate besides oxen, and that
the unknown multitude of things which ruminate form a mass,
with which the unknown multitude of things having the
attributes of oxen is either identical or is wholly
comprised in it. Which of these two is the truth I may not
know, and if I did, took no notice of it when I assented to
the proposition, all oxen ruminate; but I perceive, on
consideration, that one or other of them must be true.
Though I had not this in my mind when I affirmed that all
oxen ruminate, I can have it now; I can make the concrete
objects denoted by each of the two names an object of
thought, as a collective though indefinite aggregate; in
other words, I can make the Extension of the names (or
notions) an object of direct consciousness. When I do this,
I perceive that this operation introduces no new fact, but
is only a different mode of contemplating the very fact
which I had previously expressed by the words, all oxen
ruminate. The fact is the same, but the mode of
contemplating it is different. There is thus in all
Propositions a judgment concerning attributes (called by Sir
W. Hamilton a Judgment in Comprehension) which we make as a
matter of course; and a possible judgment in or concerning
Extension, which we _may_ make, and which will be true if
the former is true.'

From the lucid explanation here cited (and from a following paragraph
too long to describe p. 433), we see that there is no real distinction
between Judgments in Comprehension and Judgments in Extension; that the
_appearance_ of distinction between them arises from the customary mode
of enunciation, which custom is here accounted for; that the addition to
the theory of the Syllog