 It is clear that much of Bradley’s criticism of his predecessors and contemporaries expresses his hostility to the sort of psychological atomism evident in extreme form in Hume but equally to be found presupposed in accounts of judgment like those mentioned above. What Bradley particularly objected to about such views is that the particulars (ideas) which they treated as realities in their own right, and out of which judgments are said to be composed, are anything but: far from being themselves genuine individuals, they are abstractions from the continuous whole of psychological life and incapable of independent existence. This is an early version of a holism which has since had many adherents. But he then goes on to point out that judgments too involve abstractions, since the subject matter of any judgment is necessarily detached from its background (as, for example, ‘Julius Caesar crossed the Rubicon’ detaches the river from its location and the general from his army) and this process inevitably misrepresents the way things really are. Thus the objections which Bradley deployed against misleading accounts of logic now begin to pose a threat against logic itself by eroding the integrity of the judgments which go into its inferences, and he ends Principles in a sceptical vein by suggesting that no judgment is ever really true nor any inference fully valid.