 He argues, for instance, that those who, like Hume, think judgments to consist of separable ideas, fail to identify the sense of ‘idea’ in which ideas are important to logic: ideas in this sense are not separate and datable psychological events (such as my now visualizing a rainbow) but abstract universals. Once ideas are properly understood, he suggests, they can no longer even plausibly be thought of as individual and mutually independent entities which can be put together to create a judgment (as Locke maintains in Chapter XIV of Book IV of An Essay Concerning Human Understanding): the order of dependence is the opposite, ideas being abstractions from complete judgments. This theory could be aptly referred to as the ‘monistic’ theory of judgment, as the parallel with Bradley’s metaphysical views is immediately evident: the rejection of independent substances held together by relational ties goes hand in hand with the rejection of independent ideas held together by the copula. Equally evident is the challenge this poses for earlier conceptions of analysis as the decomposition of a complex into its simple constituents, for on this view there are no constituents to begin with. Here, albeit in his archaic vocabulary, Bradley identifies in advance the difficulties which Russell was later to face in trying to reconcile the unity of the proposition with what he thought to be the mutual independence of its constituents, difficulties which appeared in another guise for Frege in his attempt to maintain a strict division between concepts and objects.