 First, Kant claims, the Principle is too weak to ban nonentities from theories. In Sect 28 of the Inaugural Dissertation (1770), he complains of “fictitious forces fabricated at will, which, not finding any obstacle in the principle of contradiction are poured forth in multitudes by those of speculative mind.” These fictitious forces presumably included extrasensory powers of perception and the direct action of souls on souls. Second, the Principle of Contradiction is too strong. Leibniz’s Neoplatonic leanings induce him to see creatures as fragments of the divine, whose imperfections are mere lacks. There are, in his ontology, no beings or forces opposing God (Theodicy, §20). Kant’s orientation is more Manichaean; he thinks that acceptance of the Principle leads the theorist to underrepresent the extent of conflict in the world and its constructive aspects. Kant insists that opposing forces, “hindering and counteracting processes” operate ceaselessly in nature and in history. The opposition of attractive and repulsive forces in physics produces the phenomena of matter (4: 508 ff); the opposition of good and evil principles in the human soul produces morality, (6:1–190); and antagonism and conflict in geopolitics produce peace and progress (6:24). Kant denies the Leibnizian claim that all evil follows from the limitations of creatures (KRV A 273/B. 329).