itself of all the several data, even the minutest, which are presented to it by the given sensation, in order to construct the cause of it in Space in conformity with them. This intellectual operation (which is moreover explicitly denied both by Schelling[76] and by Fries[77]), does not however take place discursively or reflectively, _in abstracto_, by means of conceptions and words; it is, on the contrary, an intuitive and quite direct process. For by it alone, therefore exclusively _in_ the Understanding and _for_ the Understanding, does the real, objective, corporeal world, filling Space in its three dimensions, present itself and further proceed, according to the same law of causality, to change in Time, and to move in Space.--It is therefore the Understanding itself which has to create the objective world; for this world cannot walk into our brain from outside all ready cut and dried through the senses and the openings of their organs. In fact, the senses supply nothing but the raw materials which the Understanding at once proceeds to work up into the objective view of a corporeal world, subject to regular laws, by means of the simple forms we have indicated: Space, Time, and Causality. Accordingly our every-day _empirical perception_ is an _intellectual_ one and has a right to claim this predicate, which German pseudo-philosophers have given to a pretended intuition of dream-worlds, in which their beloved _Absolute_ is supposed to perform its evolutions. And now I will proceed to show how wide is the gulf which separates sensation from perception, by pointing out how raw is the material out of which the beautiful edifice is constructed. [76] Schelling, "Philosophische Schriften" (1809), vol. i. pp. 237 and 238. [77] Fries, "Kritik der Vernunft." vol. i. pp. 52-56 and p. 290 of the 1st edition.