 Logicians before Kant, e.g., the Port Royalists, tended to define judgment as a “representation of a relation between two concepts” (B140). This pre-Kantian definition implied that all judgments are of subject-predicate form; but in fact, as Kant points out (here following the Stoic logicians), some judgments—e.g., disjunctive judgments, and hypothetical conditional judgments—are truth-valued relational complexes of subject-predicate judgments and thus, apparently, have essentially truth-functional form, not subject-predicate form. This idea later heavily influenced George Boole’s ground-breaking view of logic as a set of a priori “laws of thought” governing a formal calculus of binary functions that mimic the “bipolar” behavior of the classical truth and falsity of propositions (Boole 1854). Perhaps even more importantly however, the pre-Kantian definition also failed to explain the unity of a judgment, and the difference between a judgment and a mere list of concepts. So in order to solve this “unity-of-the-judgment” problem—which later re-surfaced as “the problem of the unity of the proposition” in early analytic philosophy (Hylton 1984, Linsky 1992)—Kant offers a radically new conception of the judgment as a higher-order cognitive binding function for different types of lower-order objective representational content. In a pre-Critical essay, “The False Subtlety of the Four Syllogistic Figures,” he says that a judgment is an act of logical predication whereby a concept is applied to a thing, as expressed by the copula ‘is’ or ‘are’ (2: 47). In his logical textbook, the Jäsche Logic, he says that it is a representation of the unity of consciousness linking together several other representations, or a representation of their relation in a single concept (9: 101). And in the Critique of Pure Reason he characterizes judgment at least four times: