 Natorp by contrast argues—over the course of 500 pages—that while Plato may for various reasons talk in a way that encourages such a reading, his most mature, sober, and self-critical dialogues support a categorial interpretation of the forms as “hypotheses” in the special sense discussed in  Section 3.  Thus, the problems of how the ideas could exist apart from the world of real particulars, and whether pure reason has a special intuitive faculty capable of bridging the gulf, evaporate, once we recognize the immanent operation of the ideai as the categorial  hypotheses[42]  that are the conditions of possibility of thinking in general, and of science in particular. Thus Natorp interprets the supreme form, the form of the Good, as the “law of lawfulness”, (see  Section 3)  i.e., the unifying source of both theoretical and practical reason, while the five “great kinds” of the Sophist are seen as mutually implicative logical Grundbegriffe or “root-categories” of all predicative thinking. These ideai are no more separately existent, according to Natorp, than are Kant’s categories: they are not transcendent so much as they are transcendental. It has been the incapacity of all (Aristotelian) realists or “dogmatists” to grasp this distinction that has led to the chronic misunderstandings of Plato and all other “criticists”. 