If art, science and religion correspond to the ancient triad feeling (intuition), thought (intellect) and will, it would seem either that philosophy must be consciousness employed in one or more of these modes, or else that a fourth mode of consciousness, coordinate with these, must correspond to philosophy. Such a mode has not been discovered. Philosophy must therefore be one or two or all three of the above things. Can analysis of that generalization which was derived above from the more specific definitions produce a logical principle capable of determining the genuine philosophic method among the three modes of consciousness, feeling, thought and will? Yes, such analysis of the _supremacy_ which is a feature common to all three conceptions of philosophy proves unequivocally that philosophy must be a function of intellect, and cannot be a function either of will or of intuition. This would not be the case, needless to say, if “supremacy” were here a eulogism. Eulogistically, either of the three modes of consciousness has equal claim to supremacy. That mode of consciousness to which reality is most interesting is supreme, in the eulogistic sense, and this depends on the philosopher’s personal constitution. To the man of dominating intuition, the relations and teleology of things may be incidental characters of them; but, by comparison with reality’s qualitative aspect, those other aspects are relatively extrinisic and accidental. In whatever sense it may not be true, in the eulogistic sense it is true that such a man’s supreme experience is intuitional rather than intellectual or ethical. Bergson’s psychological life seems to be of such a type. But, for the man of ethical, and for the man of intellectual prepossession, supreme experience cannot be intuitional, in this sense of supreme. Yet, if an intuitional bent be regarded by anyone as a hopeful qualification for effective philosophizing, no intuitionist denies to the man in whom reason or will, instead, is paramount, the possibility, by proper effort, of achieving the genuinely philosophic--that is to say, intuitional--activity. And when such a man does, in spite of difficulty, achieve it, it has the same supremacy, as philosophy, that it has for the intuitionist, for whom it is, more fortunately, _also_ supremely congenial and “worth while”. It is not this latter supremacy, therefore, but the other, which distinguishes philosophy, on the intuitionist conception; and that other supremacy has a meaning which is thus proved to be independent of relation to any constitutional prepossession or aptness. If philosophy is intuitional, this is not because intuition is any man’s most characteristic faculty.