Reprising an etymological point made by Hölderlin, Hegel notes that a judgment (Urteil) involves a separation (Teilung) of parts: in basic terms a predicate is said of some subject giving the judgment the grammatical form “S is P”, but in saying “S is P”, the judging subject affirms the unity existing between the parts. S and P are thus meant (1) to be diverse, but (2) to form a unity—a situation we are now familiar with in terms of the Aufhebung of parts in a whole. Hegel takes this as signaling two ways of thinking of the relation of subject and predicate in the judgment. One can take subject and predicate terms as self-subsistent entities that are joined in the judgment, or one can take the judgment itself as the primary unit that splits into subject and predicate terms.  This in fact coincides with the two different ways in which logical relations have been conceived in the history of philosophy: the former represents the term-logical approach characteristic of Aristotle, while the latter represents the propositional approach characteristic of the Stoics and much recent philosophy. From the former point of view one thinks of the subject term as designating a substance, typically grasped as an instance of a kind, in which properties, designated by predicate terms, inhere. From the latter point of view, one thinks of predicate terms as abstract universals that subsume or are satisfied by entities to which the subject terms refer, an approach which conceives of the propositional content, in Stoic terminology—the lecton, the what-is-said—as having a primacy over the parts. Using a distinction from the Medievals, we can describe the first type of judgments as de re (about things) and the second as de dicto (about sayings). These alternative joining and splitting approaches can in turn be applied to the relationship of judgments within inferences or syllogisms. While it is more common for inferences to be thought of as composed of judgments which have their own truth values, the judgments themselves can be thought of as gaining their meaning via the role they play in inferences, parallel to the way that the parts of the judgment can be thought of as resulting from the judgment’s splitting.  Within recent semantic theory, Robert Brandom has argued for such an inferentialist analysis and has suggested this way of understanding Hegel’s logic (Brandom 2014), a view that fits with Hegel’s idea that the syllogism is the “truth of the judgment” (SL: 593). Thought of in terms of the framework of Kant’s transcendental logic, Hegel’s position would be akin to allowing inferences—syllogisms—a role in the determination of the transcendental content of judgments, a role that is not allowed in Kant.