 Space and time are then presented as a priori ‘forms of difference,’ but a question remains about the content of experience: the supposedly independent world of objects, in all of its variety and multiplicity, still needs to be explained. On this question, unfortunately, Maimon’s position is particularly obscure. In the Versuch über die Transcendentalphilosophie, Maimon develops a theory about the content of experience in terms of what he calls ‘infinitesimals of perception.’ Here the invocation of the calculus is deliberate, for he argues that the content of experience can be explained in terms analogous to the way in which infinitesimals are treated in mathematics. A line, for example, can be understood as composed of an infinite number of points, each of which stands in relation to the others; moreover, these points are densely ordered, for there are an infinite number of points between any two points. But while the differences between the points of the line are themselves infinitely small, the relation between them is a determinate value — the slope, which can be calculated for any point on the line. Likewise, Maimon claims, the content of experience can be understood as analogous to a ‘perceptible line’ that is composed of an infinite number of smaller components, none of which is ontologically distinct from the experience itself. On this view, “sensibility provides the differentials to a determined consciousness; the imagination produces from these [differentials] finite (determinate) objects of intuition; the understanding produces from the relations of these different differentials, which are its objects, the relation from which arise sensible objects.” (GW II, 31–2 | VT 31–2) In this sense, there is — at least in principle — no need to appeal to a content given from outside of experience; instead, experience is itself composed or ‘integrated’ from the posited infinitesimal elements of thought. As finite cognizers, we represent in space and time the purely conceptual differences that are simply presented in thought. (A similar strategy for dealing with the problem of the thing-in-itself was developed a century later by the Marburg Neo-Kantians, especially Hermann Cohen.)