And indeed the simplest example of what I am pointing out is the arrangement of objects and places in space. The visual picture which each of us forms of this room is certainly an affirmative judgment. It is a judgment because it consists of ideas affirmed as true of reality. As we look round, all the distances of the objects and the walls from { 35} each other, and their shapes and position, seem to be imprinted on our minds without an effort. But really they are conclusions from long education in the art of seeing and from the experience of the other senses. They are an enlargement or interpretation of sense-perception, taken as real, _i.e._ as forming a system which is one with the content of sense-perception, and touches us through sense-perception, and therefore they exist for us in the form of Judgment. And, as I described before, our whole world, both of things in space and of our own history and circumstances, is also affirmed as the background implied in this picture. That is to say, it is all connected together, it is all taken as equally real, and it is all vouched for by its connection with what is given to us in perception. What do we mean by saying that the Antipodes are real, and implied in my perception of this room? We mean that they are an element, necessary to educated thought, in the same system with which I am in contact at this moment by sight, touch, and hearing, the system of reality. And though I may not have explicitly thoughts of them since entering the room till now, yet, if they were no part of my affirmed system of ideas, my perception of anything in space would be quite different from what it is.
This sense of necessary connection is confined, I think, to our _waking_ consciousness. Of course there are degrees between waking and dreaming; but I should be inclined to set up the presence or absence of judgment as a very fair test of those degrees. We say that a man is _awake_ in as far as he is aware (i) of a reality which is not his mere course of consciousness, and (ii.) of the same reality of which other { 36} people are aware; _i.e._ in as far as he identifies his present perception with a reality, and that the real reality. It is said that surprise, _i.e._ the sense of conflict between expectation and the reality, is absent In dreams, and in a very remarkable passage Aeschylus identifies the life of the savage in his (imaginary) primitive state with a dream-life, considered as a life of sensuous presentation, in which the interpretative judgment of perception was absent. With extraordinary profoundness, in portraying this all but animal existence, he strikes out all those relations to the objective world by which man forms for himself a system that goes beyond the present, so as to leave the stream of presentation without any background of organised reality. [1]