So we are left with three intuitive faculties: that which enables us to know first principles in scientific and mathematical inquiries by somehow being able to grasp the heart of a matter, or to make a leap from one stage of knowledge to another, whether it be practical knowledge or scientific knowledge; that which enables us to ratiocinate; and that which enables us to make judgments. The first implies an awareness of our intellectual reasoning as well as our goal or ‘line’ of reasoning, and supplies us with the big leaps found in scientific and mathematical intuitions. As well there are the micro-intuitions that effectuate a bridging of the myriad little steps of ratiocination that take place in our reasoning. This shows an awareness of our experiential perceptions and our desired goals, enabling us to act quicker and more effectively than ratiocination, with its otherwise impossible algorithmic and heuristic processes, would be capable of alone. The third shows an awareness of our desires as well as our moral sentiments, and provides us with the result that best matches both. The similarity of these faculties is that they are each forms of an active awareness that is not just a passive sense or faculty, but which is the motivating or directing force behind our acts. And these three forms of active awareness, when reflected upon together, take on the appearance not of individual and separate faculties, but one faculty that is omnipresent within the context of our ‘selves’, and which can focus upon the different spheres of human experience, deliberation, and willful intent. In short it can “pay attention†to each and every facet that lays before it. We perceive them as separate faculties because of our habitual application of dichotomization, basing a distinction upon the separate fields in which intuitive awareness participates. This sense is clearly transcendent to our reasoning about the world, our actions, goals, desires, and moral sentiments. We rely upon it for our apodictic ideas.
