 Thus far, Green’s position could be considered an epistemological argument for idealism. However, he quickly moves beyond a merely epistemological argument, because his next move is to argue that since the order of which any individual human being is in various ways and to various degrees aware obviously extends beyond what could plausibly be thought to be constituted just by that individual, the order of which we are each aware must be constituted by a mind or intelligence greater than that of any of us, thus there must be “an eternal intelligence realized in the related facts of the world”, and the world must be “a system of related facts rendered possible by such an intelligence”, which intelligence “partially and gradually reproduces itself in us, communicating piece-meal but in inseparable correlation” aspects of that order to each of us if not complete knowledge of it to any of us (1893: 38). Green’s insistence on a supra-individual intelligence as the source of cosmic order in which individual intelligences in some way participate is a decided move beyond epistemology, and in his own view it is also a significant departure from Kant, whose agnosticism about the real nature of things in themselves, at least in the theoretical mood, “would at once withhold us” from such an inference to the “spirituality of the real world” (1893: 43). However, and here is the third main thesis of Green’s form of idealism, the participation of individual human beings in the supra-individual intelligence which constitutes the comprehensive system of relations can be seen as an apprehension of some portion of that order by animal organisms: