It is admitted that the intellect, in treating objects singly and dealing only with the starts and stops of a movement, is withal loyal to the kosmic order, design and purpose which have priorly characterized manifested phenomena by segmentation. And in this loyalty it has been following merely a natural lead which, while admitting of the widest development and experience, nevertheless at the same time beneficently obscures the underlying reality in order that in its adaptation to the sensuous world the intellect might have the greatest freedom for the development suited to the given stage of its evolution. But in thus admitting the natural congruence between the intellectuality and the phenomenal or sensuous we do not thereby unite with those who already believe that this kosmic agreement is the _ne plus ultra_ of psychogenesis. On the other hand, it is maintained that this is merely a phase of psychogenesis which shall be outgrown in just the same measure as other phases have been outgrown. And notwithstanding the fact that judgments of the intellect with respect to inter-factual relations or the ens of facts themselves are as valid as its judicial determination of self-consciousness, no more and no less, we are, by the very rigor and exclusiveness of this logical necessity and inherent limitation, led to view the intellect's interpretation of phenomena as partial and fragmentary; for the reason that the necessitous confinement of its understanding and interpretative powers to fact-relations quite effectively inhibits the use of these powers for the contemplation of the deeper causative agencies which have operated to produce the phenomena. But it is apparent that just as the transmuted results of other phases of psychogenesis are now being utilized as a basis for the efficient operation of the intellect in the sensuous world, thereby enabling the attainment of a very high mastery over matter, so will the functional dynamism acquired by it in the pursuit and comprehension of diversity serve well when, in later days, it has acquired the power to deal directly with reality, to _create_ and dispose of life just as the kosmic intellect has and is now using it in the execution of the infinite process of _becoming_ through which creation is proceeding. It would seem that the necessary prerequisite to the development of any higher functional capability is that the intellect should be capable of disposing of innumerable details, indeed the totality of kosmic detail, before it can come wholly into the power and capacity to understand and manipulate life. Furthermore, it appears that the acquirement of this power quite necessarily has been delayed awaiting that time when, dominated by the intuition, the intellect shall have attained the requisite managerial ability for marshaling an exceedingly large number of details.