 So even if inner experience and outer experience are necessarily connected in general, the truth and objectivity of any particular judgment of experience, by Kant’s own criteria for truth and objectivity, are consistent with the possibility that the particular object of experience corresponding to that judgment is nothing but very coherent dream or a hallucination. After all, I can perfectly well dream or hallucinate a boat going downstream, as well as actually seeing one. It is true that Kant does remark in the General Note on the System of Principles in the B edition of the first Critique that “in order to understand the possibility of things in accordance with the categories, and thus to establish the objective reality of the latter, we do not merely need intuitions, but always outer intuitions” (B291). This seems correct. But unfortunately, given what Kant says at B278, nothing in his transcendentally idealistic metaphysics of judgment will guarantee that any set of sensory appearances or objects satisfying his criteria for the truth and objectivity of judgments of experience on any particular occasion will in fact be material objects in space corresponding to outer intuitions, and not merely causally well-ordered mental imagery corresponding to inner intuitions, i.e., mere “phantoms of my brain.” So the Second Analogy’s criterion of objectivity is ultimately insufficient to yield the empirical truth of judgments of experience, despite Kant’s explicit claim that this criterion does yield both their objective validity and their empirical truth (A202/B247).