 In his late philosophy, Leibniz distinguished between “simple monads,” which despite their representational and appetitive faculties, merely experienced something like our swoons and dreamless sleeps; “souls,” belonging to animals with sensory organs that had awareness of an environment and desires; and “spirits,” who were able to grasp necessary truths and experience more complex appetitions such as desiring the good (G 6: 610–12). All monads, according to Leibniz, are confusedly omniscient (G 6: 604). Kant was scornful of what he regarded as transcendental reverie. The “slumbering monad” with its dim presentations, is, he complains, “not explained, but made-up” (2.277). The notion that the slumbering monads might awake to climb the ladder of awareness recalls, he said, “a kind of enchanted world” (20:285). However, Kant was favourably disposed, at least in his early years, towards Leibniz’s doctrine of confused omniscience, and he essentially accepts Leibniz’s conception of the mind as innately stocked with, as Leibniz expresses it, “inclinations, dispositions, tendencies or natural potentials” (A 52). In his early essay on Negative Quantities, Kant remarks “There is something great and I think, very correct in Leibniz’s notion that the soul embraces the entire universe with its representational powers, although only an infinitely small part of this representation is clear……Outer things can carry the condition of their presentation, but not the force to bring themselves into existence for us. The powers of thought of the soul must have real grounds…” (2.199). Though Kant later professed agnosticism as to whether perception and mentality in general were explicable mechanically, the emphasis on the active powers of the mind by contrast with the passivity of matter remains important in his theory of mind.