The ultimate aim of science is a description of the natural phenomena not in terms of sense-elements, but in terms of form. That feature of a thing which we call its matter, constitutes its reality, but the form of a thing, of a motion, or of a process makes the thing that which it is; every act of causation is a change of form, and the forms of things are determined with the assistance of the operations of purely formal thought, i. e. through measuring or counting. Such is science, not only as it ought to be, but also as it actually is. All our scientists, each one in his field, are consciously or unconsciously working out a solution of this problem. And a solution of this problem means, in our conception, the objective cognition of the world—i. e., a description of the natural processes as they are independent of sensibility. Kant knew very well that a description of things and of natural processes in terms of form was possible. He clung, nevertheless, to the proposition that things in themselves are unknowable. And why? A description of things and of natural processes in terms of form was in his opinion not as yet a description of things in themselves, for—and here we are confronted with the original idea and the fundamental error of Kantian thought—Kant did not consider the forms of things as an objective quality of theirs, he maintained that the formal element is purely mental and merely subjective. The thinking mind, he declared, attributes them to the object. Space and time, the pure forms of existence, together with all other forms, such as causation, are, according to Kant, not qualities of the objective world, but of the thinking subject. The thinking subject cannot help viewing the world in the form of its own cognition, it transfers these forms to the objects. Therefore the thing in itself according to Kant would not be represented in a description of the thing purely in terms of form, the thing in itself would mean the thing as it would be, independent of time and space.