 As we have just seen, Cohen was committed to three ideas: first, an idealism according to which a priori laws of human knowledge determine what counts as an object for us; second, his methodological rationalism, and third, the “transcendental method” (Edel 1988). His early interpretation of Kant reveals these commitments in nascent form. It also reveals a problem that would occupy him throughout his later writings on epistemology and philosophy of science: the problem of explaining the origin of the a priori laws in human knowledge.