 However, a number of neo-Kantian positions, of which that of Marburg was only the best known, did not take the core doctrine of the Transcendental Aesthetic à la lettre. Rather, resources broadly within it were sought for preserving an updated “critical idealism”. In this regard, Bollert (1921) merits mention for its technically adroit presentation of both the special and the general theory. Bollert argued that relativity theory had clarified the Kantian position in the Transcendental Aesthetic by demonstrating that not space and time, but spatiality (determinateness in positional ordering) and temporality (in order of succession) are a priori conditions of physical knowledge. In so doing, general relativity theory with its variably curved spacetime, brought a further advance in the steps or levels of “objectivation” lying at the basis of physics. In this process, corresponding with the growth of physical knowledge since Galileo, each higher level is obtained from the previous through elimination of subjective elements from the concept of physical object. This ever-augmented revision of the conditions of objectivity alone is central to critical idealism. For this reason, Bollert claimed it is “an error” to believe that “a contradiction exists between Kantian a priorism and relativity theory” (1921: 64). As will be seen, these conclusions are quite close to those of the much more widely known monograph of Cassirer (1921). It is worth noting, however, that Bollert’s interpretation of critical idealism was cited favorably later by Gödel (1946/9-B2: 240, n.24) during the course of research which led to his famous discovery of rotating universe solutions to Einstein’s gravitational field equations (1949). Gödel’s investigation had been prompted by curiosity concerning the similar denials, in relativity theory and in Kant, of an absolute time.