As to time, men have got into an inextricable maze by releasing it from the laws that govern sense knowledge, and what is more, transporting it beyond the confines of the world to the Being that dwells there, as a condition of His very existence. They thus torment their souls with absurd questions, for instance, why God did not fashion the world many centuries earlier. They persuade themselves that it is easily possible to conceive how God may discern present things, _i.e._ what is actual in the time in which He is. But they consider that it is difficult to comprehend how He should foresee the things about to be, _i.e._ the actual in the time in which He is not yet. They proceed as if the existence of the Necessary Being descended successively through all the moments of a supposed time, and having already exhausted part of His duration, foresaw the eternal life that still lies before Him together with the events which [will] occur simultaneously [with that future life of His]. All these speculations vanish like smoke when the notion of time has been rightly discerned.” The references in B 71-2 to the intuitive understanding are among the many signs of Kant’s increased preoccupation, during the preparation of the second edition, with the problems which it raises. Such understanding is not sensuous, but intellectual; it is not derivative, but original; the object itself is created in the act of intuition. Or, as Kant’s position may perhaps be more adequately expressed, all of God’s activities are creative, and are inseparable from the non-sensuous intuition whereby both they and their products are apprehended by Him. Kant’s reason for again raising this point may be Mendelssohn’s theological defence of the reality of space in his _Morgenstunden_.[619] Mendelssohn has there argued that just as knowledge of independent reality is confirmed by the agreement of different senses, and is rendered the more certain in proportion to the number of senses which support the belief, so the validity of our spatial perceptions is confirmed in proportion as men are found to agree in this type of experience with one another, with the animals, and with angelic beings. Such inductive inference will culminate in the proof that even the Supreme Being apprehends things in this same spatial manner.[620] Kant’s reply is that however general the intuition of space may be among finite beings, it is sensuous and derivative, and therefore must not be predicated of a Divine Being. For obvious reasons Kant has not felt called upon to point out the inadequacy of this inductive method to the solution of Critical problems. In A 42 Kant, arguing that our forms of intuition are subjective, claims that they do not necessarily belong to all beings, though they must belong to all men.[621] He is quite consistent in now maintaining[622] that their