 Philosophy’s major deficiency, for Rosenstock-Huessy, is that it is not sufficiently sensitive to time, speech or history. To a large extent this is because logic itself is timeless. As he says in ‘The Terms of the Creed’, ‘logic is that mode of spiritual life in which the divinity of timing is omitted’. Logic transports us out of time and offers the mind a stable, but unreal space. For Rosenstock-Huessy, this search for a stable space is reflected in recurrent philosophical elements which privilege the implacability of space (or a particular space) over the ceaselessness of time. Modern philosophy’s division of things into subject and object (a spatial configuration) is a case in point, but it goes back to the ancients whose building blocks such as topics (from topos place), ‘categories’ (from kata = ‘down to’ and agora = ‘the public assembly’ i.e. declaiming in the assembly), reason’s sphericality, and ideas (the very term idea, eidein = ‘to see’, referring to something visible to the mind’s eye) all suggest a commitment to (the mental) space’s primacy. The same point is made somewhat more elaborately in the first volume of the In the Cross of Reality (2009, 1,307 –311) where he argues that dialectical thought is triadic, but anything that really happens and makes itself manifest, i.e. appears (erscheint), is at least  quadrilateral.[6]  It must be something in space and time, and hence conform to the inner/outerness or subjective/objective matrix of space, as well as the trajective and prejective-ness of time. He called this four-fold matrix the cross of reality and it is applied repeatedly throughout his works.