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and Judg. ment.
AN EPITOME OF JAINISM. would be the nature of this knowledge and how do we come to it?
It would be well to state at the very Knowledge
outset that this our knowledge is not perception only as such : it consists also of Judgment.' It is true that, speaking psychologically, knowledge exists in the form of perception and this may indeed seem to involve a contradiction. But on a little reflection it is found to involve no such thing. For, all instances of knowledge perform the same office as a Judgment does. To take, for example, the case of a baby. When the baby stretches forth its tiny arm towards some object -say, a red ball hanging at a distance before its eyes, we have something very much akin, to be sure, to an adult's request that the given object be brought to him. Here the baby does not, by words of mouth, ask us to get it the red ball; but for its intellectual companion it has said something fully. So in fact though no request is expressed in words, still the attitude of the baby does not fail to be construed as a request, and in fact it is
