way--is the mode of consciousness in virtue of which mind is reflective, critical, judgment-forming; and it is a confusion among definitions of intuition, will and reason, to attribute reflectiveness to intuition or to will, as such. The peculiar supremacy of reason which inheres in reason’s reflectiveness is due to the inclusion of consciousness itself in the content of relational consciousness and of no other mode of consciousness. Intuitionists and voluntarists, the same as intellectualists, do, as a fact, always characterize that supremacy which distinguishes philosophy, in no other way than the critical way. There is no dissent, in intuitionist or voluntarist schools of philosophic method, from this residual core of meaning in the conception of philosophy: by universal consent philosophy is consciousness (in whatever mode) sitting in judgment on its own findings; philosophy is critical reflection. And _therein_ is an ultimateness and absoluteness--in a word, a supremacy--which belongs to philosophy, on any view of philosophy, and to no other type of mental activity. But in rationalism, or intellectualism, alone, it is recognized that reflection, as such, is essentially and distinctively rational. It is, then, the contention of this essay that the supremacy peculiar to philosophy--which, by common consent of voluntarism and intuitionism, is no eulogistic nor even ethical supremacy, but critical--decides absolutely, among the three modes of consciousness, against will and intuition in favor of intellect, as the organ of philosophy, of intellectualism as the sole genuinely philosophic method. Kant called his voluntarism the “Critical Philosophy,” to distinguish it, as genuine philosophy, from what would be but failed (because it was not critical) to be philosophy. Critical his philosophy is; but because it is critical, it contradicts its own voluntarism--the assertion that reality is knowable only in obedience of will, and not in judgment. A contradiction; for _this_ (the gist of his voluntarism) is a judgment whose subject is reality. The inevitable fundamental intellectuality of noumenal knowledge is concealed, for Kant, under the phrase “postulate of will.” A postulate, so far as it is genuine knowledge, has indeed the character of necessity, but its necessity is simply the fact of logical implication.