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Cannot exist outside our mind" (492/B520) from which it would seem to follow that appearances cannot be identical to things in themselves. So, in the Amphiboly (A280/B336), it is no surprise to find Kant saying that, given what he has claimed, appearances "cannot" be things in themselves. , Bxx), 24 Introduction 77. As in A26/B42, Kant sometimes puts one part of his point by saying that things in themselves are not in space. But this way of putting the point can make it seem that we do know determinate truths about things in themselves.

Sellars reads this as claiming that intuitings require synthesis and this synthesis is the same as that to be found injudgings. The consequences of this reading are far-reaching. Kant has, just before, explained the "The Logical Function ofthe Understanding in Judgments". The key to this logical function is the "Table of Judgments" with its concepts (A70/B95). Of course, it is the understanding that is the "faculty of judgment" (A69/B74). Moreover, just before A79/B 104, Kant says that synthesis is a result of the operation of the imagination (A78/B 103), but imagination, more precisely, the "productive" imagi47B138_9, B145, 8148·9, BI58·9, B306-10,and A286-7/B342-3.

Put thus baldly, the question would have been answered negatively. What this discussion and similar discussions in Sellars' writings do is bring out background philosophical commitments that sometimes lead philosophers to forget answers they would give to direct questions. 52. Another consideration encouraged these philosophers to take the "contained in" metaphor too seriously: an item which exists in thought (and which also might, or might not, exist in reality) seems to be an item, withsome sort ofexistence, for the thought to be about.

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