judgment has an object (that is the grammatical or logical subject) whose reality is predicated,89 consequently the (objective) features of reality must be sought on the objective side of the equation, not on the subjective side. It is thus via the object that the subject gains access to the properties of objective reality.90 Hägerström’s principle of identity thus designates the object as the necessary constituent to knowledge, including ontological knowledge.One must, however, note that Hägerström does not claim that all formally valid judgments (real judgments) predicate the existence of the object of the judgment in question. Far from it, formally valid judgments only predicate the necessary reality of the object, that is the object’s self-identity, but not the object’s actual existence.91 It is thus the object itself that serves as the epistemological standard for objective knowledge rather than the subject itself, whereby it is the object that constitutes the standard according to which the validity of the subject’s certainty of objective knowledge is determined.92 Hence, the object constitutes the indicator of the existence of epistemologically justifiable reasons to conclude whether or not something is real.93 All in all, it was through his own epistemological revolution that Hägerström came to the conclusion that the objectivity of knowledge could not consist of: p a r t i 1 , c h a p t e r 2 64 89 Hägerström, “Hägerström.”; “The Philosophy of Axel Hägerström.” 90 Hägerström, P. d.W., pp. 76-77; Selbstdarstellungen, pp. 1-9. 91 Hägerström, “Hägerström.”; “The Philosophy of Axel Hägerström.” According to Martin Fries, Hägerström abandoned the idea, put forward inDas Prinzip derWissenschaft, that reality and existence were the same thing. Martin Fries, in Hägerström, Filosofi och vetenskap, ed. Fries, pp. 253-254; Fries, Verklighetsbegreppet, pp. 461-462. 92 Hägerström, P. d.W., pp. 75-76. 93 Ibid. “… ein Bewußtsein der eigenen inneren objektiven Einheit des Bewußtseins zu sein. Die Objektivität der Erkenntnis muß in der eigenen Natur des Aufgefaßten, des Objektes liegen. Das Objekt ist keineswegs etwas, was die Selbständigkeit des Bewußtseins beschränkt, demnach etwas Äußeres für dasselbe, das als solches nicht unmittelbar in seiner Wirklichkeit aufgefaßt werden kann, wie es Idealisten und Realisten
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