 One of the main points of Berkeley’s philosophical project is to defend the existence of bodies in space, while denying what he takes to be a philosophical misinterpretation of what this existence amounts to: the existence of non-thinking substances. Berkeley does not deny that bodies exist; he claims that bodies cannot exist without minds to perceive them, something that Kant himself also seems to accept (see the texts quoted in the previous section). In fact, Berkeley constantly contends that his theory is the only way to avoid what Kant calls “problematic” idealism: we do not know whether bodies exist (Treatise on the Principles of Human Knowledge, Part I, § 1, 6, 18, 20, 22–24, 34–38). That Kant would describe Berkeley as an idealist in this sense (what he elsewhere designates a “dogmatic idealist”) raises the suspicion that has misread  Berkeley.[13]  Since the misinterpretation of Berkeley as holding that sense perception is illusory and that bodies do not exist was widespread in Germany in the eighteenth-century (again, see Beiser 2002), it is quite possible that Kant shares it. It may be that Kant is more similar to Berkeley than he realizes because he is not familiar with Berkeley’s actual theory.