 Meyerson had come right up to the threshold of grasping the Weyl-Eddington geometric unification schemes in something like the sense in which they were intended. The stumbling block for him, and for others, is the conviction that transcendental idealism can be supported only from an argument about the nature of intuition, and intuitive representation. To be sure, the geometric framework for Weyl’s construction of the objective four-dimensional world of relativity is based upon the Evidenz available in “essential insight”, which is limited to the simple linear relations and mappings in what is basically the tangent vector space \(T_P\) at a point P in a manifold. Thus in Weyl’s differential geometry there is a fundamental divide between integrable and non-integrable relations of comparison. The latter are primitive and epistemologically privileged, but nonetheless not justified until it is shown how the infinitesimal homogeneous spaces, corresponding to the “essence of space as a form of intuition”, are compatible with the large-scale inhomogeneous spaces (spacetimes) of general relativity. And this required not a philosophical argument about the nature of intuition, but one formulated in group-theoretic conceptual form (Weyl 1923a,b). Eddington, on the other hand, without the cultural context of Husserlian phenomenology or indeed of philosophy generally, jettisoned the intuitional basis of transcendental idealism altogether, as if unaware of its prominence. Thus he sought a superior and completely general conceptual basis for the objective four-dimensional world of relativity theory by constituting that world within a geometry (its “world structure” (1923)) based upon a non-metrical affine (i.e., linear and symmetric) connection. He was then free to find his own way to the empirically confirmed integrable metric relations of Einstein’s theory without being hampered by the conflict of a “pure infinitesimal” metric with the observed facts about atomic spectra.