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Intelligence, as Kant represents it to us, is bathed in an atmosphere of spatiality to which it is as inseparably united as the living body to the air it breathes. Our perceptions reach us only after having passed through this atmosphere.
The fact that in order to attain consciousness the emotions must traverse an unalterable series of events or succession of instances, as is betrayed through their alteration by the censor, has helped us to draw a comparison from spatiality.
But we must not forget that our intellect, which finds this order and wonders at it, is directed in the same line of movement that leads to the materiality and spatiality of its object. The more complexity the intellect puts into its object by analyzing it, the more complex is the order it finds there.
We must remember that philosophy, as we define it, has not yet become completely conscious of itself. Physics understands its rôle when it pushes matter in the direction of spatiality; but has metaphysics understood its rôle when it has simply trodden in the steps of physics, in the chimerical hope of going further in the same direction?
The movement at the end of which is spatiality lays down along its course the faculty of induction as well as that of deduction, in fact, intellectuality entire. It creates them in the mind. But it creates also, in things, the "order" which our induction, aided by deduction, finds there. This order, on which our action leans and in which our intellect recognizes itself, seems to us marvelous.
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