my person, which, if it write, therefore exists;--these are all
intuitions. But the image that is now passing through my brain of a me
writing in another room, in another town, with different paper, pen and
ink, is also an intuition. This means that the distinction between
reality and non-reality is extraneous, secondary, to the true nature of
intuition. If we assume the existence of a human mind which should have
intuitions for the first time, it would seem that it could have
intuitions of effective reality only, that is to say, that it could have
perceptions of nothing but the real. But if the knowledge of reality be
based upon the distinction between real images and unreal images, and if
this distinction does not originally exist, these intuitions would in
truth not be intuitions either of the real or of the unreal, but pure
intuitions. Where all is real, nothing is real. The child, with its
difficulty of distinguishing true from false, history from fable, which
are all one to childhood, can furnish us with a sort of very vague and
only remotely approximate idea of this ingenuous state. Intuition is the
indifferentiated unity of the perception of the real and of the simple
image of the possible. In our intuitions we do not oppose ourselves to
external reality as empirical beings, but we simply objectify our
impressions, whatever they be.

[Sidenote] _Intuition and the concepts of space and time._

Those, therefore, who look upon intuition as sensation formed and
arranged simply according to the categories of space and time, would
seem to approximate more nearly to the truth. Space and time (they say)
are the forms of intuition; to have intuitions is to place in space and
in temporal sequence. Intuitive activity would then consist in this
double and concurrent function of spatiality and temporality. But for
these two categories must be repeated what was said of intellectual