The difference between _particular judgments_ (_propositiones particulares_) and _universal judgments_ often depends merely on the external and contingent circumstance that the language has no word to express by itself the part that is here to be separated from the general conception which forms the subject of such a judgment. If there were such a word many a particular judgment would be universal. For example, the particular judgment, “Some trees bear gall-nuts,” becomes a universal judgment, because for this part of the conception, “tree,” we have a special word, “All oaks bear gall-nuts.” In the same way is the judgment, “Some men are black,” related to the judgment, “All negroes are black.” Or else this difference depends upon the fact that in the mind of him who judges the conception which he makes the subject of the particular judgment has not become clearly separated from the general conception as a part of which he defines it; otherwise he could have expressed a universal instead of a particular judgment. For example, instead of the judgment, “Some ruminants have upper incisors,” this, “All unhorned ruminants have upper incisors.”
The _hypothetical and disjunctive judgments_ are assertions as to the relation of two (in the case of the disjunctive judgment even several) categorical judgments to each other. The _hypothetical judgment_ asserts that the truth of the second of the two categorical judgments here linked together depends upon the truth of the first, and the falseness of the first depends upon the falseness of the second; thus that these two propositions stand in direct community as regards truth and falseness. The _disjunctive judgment_, on the other hand, asserts that upon the truth of one of the categorical judgments here linked together depends the falseness of the others, and conversely; thus that these propositions are in conflict as regards truth and falseness. The _question_ is a judgment, one of whose three parts is left open: thus either the copula, “Is Caius a Roman—or not?” or the predicate, “Is Caius a Roman—or something else?” or the subject, “Is Caius a Roman—or is it some one else who is a Roman?” The place of the conception which is left open may also remain quite empty; for example, “What is Caius?”—“Who is a Roman?”