and that my intuition in particular exercises an adventitious choice, and has a private method, in its survey of essence.
The first existence, then, of which a sceptic who finds himself in the presence of random essences may gather reasonable proof, is the existence of the intuition to which those essences are manifest. This is of course not the object which the animal mind first posits and believes in. The existence of things is assumed by animals in action and expectation before intuition supplies any description of what the thing is that confronts them in a certain quarter. But animals are not sceptics, and a long experience must intervene before the problem arises which I am here considering, namely, whether anything need be posited and believed in at all. And | reply that it is not inevitable, if I am willing and able to look passively on the essences that may happen to be given: but that if I consider what they are, and how they appear, I see that this appearance is an accident to them; that the principle of it is a contribution from my side, which I call intuition. The difference between essence and intuition, though men may have discovered it late, then seems to me profound and certain. They belong to two different realms of being.
