Conclusion of Rudolf Steiner in his essay of 1882 about atomistic concepts

'Hence we must subject these two concepts to a discussion. The mechanistic explanation of nature needs for the assumption of its world of atoms, besides the atoms in motion absolute space as well, that is, an empty vacuum, and an absolute time, that is, an unalterable measure of the One-After-Another. But what is space? Absolute extension can be the only answer. Only, that is only a characteristic of sensory objects, and apart from these a mere abstraction, existent only upon and with the objects, and not beside them as atomism must necessarily assume. If extension is to be present, something must be extended, and this cannot again be Extension. Here, for a proof of the absoluteness of space, one will be able to raise as an objection, say, the Kantian invention about the two gloves of the left and right hand. One says, their parts have, after all, the same relationship to one another, and yet one cannot make the two congruent. From this, Kant concludes that the relationship to absolute space is a different one, hence absolute space exists. But it is more obvious, after all, to assume that the relationship of the two gloves to one another is simply such that they cannot be made congruent. How should a relationship to absolute space be thought of, anyway? And even assuming it were possible, the relationships of the two gloves to absolute space would, however, only then establish in turn a relationship of the two gloves to one another. Why should this relationship not just as well be able to be a primary one? Space, apart from the things of the world of the senses, is an absurdity. As space is only something upon the objects, so time is also given only upon and with the processes of the world of the senses. It is inherent in them. By themselves, both are mere abstractions. Only the sensory things and processes are concrete items of the world of the senses. They present concepts and laws in the form of outer existence. Therefore they in their simplest form must be a fundamental pillar of the empirical study of nature. The simple sensory quality and not the atom, the fundamental fact and not the motion behind what is empirical, are the elements of the empirical study of nature. It is thereby given a direction which is the only possible one. If one takes that as a basis, one will not be tempted at all to speak of limits of recognizing, because one is not dealing with things to which one attributes arbitrary negative characteristics such as supersensible and the like, but rather with actually given concrete objects.