 The reading (provided above) of what makes transcendental idealism transcendental hints at a further way of clarifying Kant’s overarching position. His view is not just that space is not a property of things independent of intuition per se, but that space is not a property of things independent of a priori intuition. That distinguishes Kant’s conception from the idealism of a thinker like Berkeley, for Kant denies, as we have seen, the view that space is somehow dependent upon empirical intuition. This point, in turn, highlights a significant parallel between the first and second arguments of the Metaphysical Exposition and its third and fourth arguments. Just as the latter two arguments allow Kant to distinguish his idealism from Leibniz’s based on the notion that the representation of space is non-conceptual, the former two arguments allow him to distinguish his idealism from Berkeley’s based on the notion that the representation of space is non-empirical. Hence the “dogmatic” idealism of Berkeley and the “empirical” idealism of Leibniz are each ruled out by considering the content and origin of the representation of space. That, at least, would seem to form part of Kant’s intention in the Transcendental Aesthetic, especially in the Metaphysical Exposition. This indicates that Berkeleyan and Leibnizian idealist views can be construed as conceptions of the relation between space and intuition. Whereas Berkeley takes space to be dependent on empirical intuition, Leibniz takes it to be independent of intuition per se. This illuminates Kant’s concern in the Transcendental Aesthetic with our representation of space: considering that representation in particular allows Kant to tackle other conceptions of the relation between space and intuition.