 For Maimon, Kant’s cognitive dualism — which begins with distinct faculties of cognition — fails to explain how the various elements can come together in a way that makes experience possible. On this objection, Kant cannot justify his assumption that concepts and intuitions necessarily unite in cognition. In more Kantian terms, Maimon calls into question Kant’s answers to both the quid facti and the quid juris that begin the Transcendental Deduction in the first Critique. According to Maimon, while the quid facti — the question of the fact of our use of a priori concepts in experience — is taken by Kant to be an unproblematic statement about the nature of human experience, the very assumption that we in fact do possess the type of experience Kant ascribes to us can be called into doubt. Kant’s central argument in the Transcendental Deduction begins by assuming that experience exhibits a ‘dualistic’ structure, but according to Maimon, this position is not warranted, since the presumed constituent elements of experience (bare intuitions or concepts) are never themselves objects of experience. For Maimon, Kant’s transcendental arguments remain mere ‘castles in the air’: while they might be valid, they fail to provide the ‘fact of experience’ that would make them sound. From the beginning, then, Maimon views Kant’s transcendental project with suspicion.