The answer is first, that intellectualism, unlike intuitionism, regards philosophy as indeed an abstract interest, and for that reason as not separable from the living of a life which supports this interest in a larger total interest; but, also for that reason, as not possibly identical, either with life entire or with any interest, such as the æsthetic, of like abstractness with philosophy. The answer to the second part of the objection is that an insight which is more than intellect is not for that reason without its intellectual aspect. Consciousness is always significant, certainly; but if it has any meaning, if it _is_ significant, it is, in that fact, intellectual. And insight without meaning is a contradiction, and is assuredly not philosophy. The appearance of inconsistency arises from the unconscious identifying of insight with intuition in the falsely reified sense. Insight in any such sense philosophy certainly is not. And yet the intellectualist may properly attribute the greatness of a philosophy to its insight rather than to its logical cogency, since cogent logic may be dull and shallow and therefore not great. It is great if it is far-seeing and deep. There is analytic insight, as well as intuitive. After all is said, the feeling that even serious lapse of logic may not be sufficient to destroy the value of a great philosophy is not the same as the opinion that logic is immaterial to that value. No one, I dare say,--intuitionist, intellectualist or anyone else--ever thought this. The genius of a great philosophy is a superior perspicacity in the recognition of the significance of problems, a superior discernment of the problematic as such. “The earliest philosophers” says Professor James,[151] “... were just men curious beyond immediate practical needs, and no particular problems, but rather the problematic generally, was their specialty.” But the perspicacity which sees the meaning and bearings of a problem cannot fail to attack its further interpretation with a superior freshness and originality. And the interpretation of a problem, carried to the end, is its only solution. Genius in philosophy thus also turns into superior richness of suggestion in the solutions which it invents. Inasmuch as the problem-putting and the problem-solving processes are continuous with each other, and in this important sense one and the same thing, it should be expected that philosophical genius would possess both virtues, in any actual instance. And no doubt this is the historical fact. On any view it is suggestiveness, fertility, which is the measure of philosophical genius. And it seems to the intellectualist that the possibility of philosophical fertility depends on a discursive, intellectual co-implication of the parts of the realm of truth.