FUNDAMENTAL CONCEPTIONS AND METHODS 187 



into the essential nature of the Prime Beings; are, so to speak, the 

 organ of their definite reality and identity, and for that reason go 

 forward into the entire defining procedure by which these intelli- 

 gences organize their world of experiences. And the popular impres- 

 sion that Time and Space are derivatives from Number, is in one 

 aspect the truth, rather than the doctrine of Kant is; for though they 

 are not mere generalizations and abstractions from numbered dates 

 and durations, places and extents, they do exist as relating-principles 

 which minds simply put, as the conditions of perceptive experiences ; 

 which by the nature of intelligence they must number in order to 

 have and to master; while Number itself, the contrast of One and 

 Many, enters into the very being of minds, and therefore still holds 

 in Time and in Space, which are the organs, or media, not of the whole 

 being of the mind, but only of that region of it constituted by sensa- 

 tion, the material, the disjunct, the empirical. Besides, the logical 

 priority of Number is implied in the fact that minds in putting Time 

 and Space a priori must count them as two, since they discriminate 

 them with complete clearness, so that it is impossible to work up 

 Space out of Time (as Berkeley and Stuart Mill so adroitly, but so 

 vainly, attempted to do), or Time out of Space (as Hegel, with so little 

 adroitness and such patent failure, attempted to do) . No ; there Time 

 and Space stand, fixed and inconfusable, incapable of mutual trans- 

 mutation, and thus the ground of an abiding difference between the 

 inner or psychic sense-world and the outer or physical, between the 

 subjective and the (sensibly) objective. By means of them, the world 

 of minds discerns and bounds securely between the privacy of each 

 and the publicity, the life "out of doors," which is common to all; 

 between the cohering isolation of the individual and the communicat- 

 ing action of the society. Indeed, as from this attained point of view 

 we can now clearly see, the real ground of the difference between 

 Time and Space, and hence between subjective perception and the 

 objective existence of physical things, is in the fact that a mind, in 

 being such, in its very act of self-definition, correlates itself 

 with a society of minds, and so, to fulfill its nature, in so far as this 

 includes a world of experiences, must form its experience socially as 

 well as privately, and hence will put forth a condition of sensuous 

 communication, as well as a condition of inner sensation. Thus the 

 dualization of the sense-world into inner and outer, psychic and 

 physical, subjective and objective, rests at last on the intrinsically 

 social nature of conscious being; rests on the twofold structure, 

 logically dichotomous, of the self-defining act; and we get the explan- 

 ation, from the nature of intelligence as such, why the Sense-Forms 

 are necessarily two, and only two. It is no accident that we experi- 

 ence all things sensible in Time or in Space, or in both together; it is 

 the natural expression of our primally intelligent being, concerned 



