 These ‘subconscious’ products become conscious to the finite mind, Maimon claims, by being represented in space and time. The contrast with Kant is again important, for while Kant claims that space and time are forms of human intuition, Maimon maintains that space and time are in fact the ways in which humans represent conceptual differences between thoughts. Space and time, that is, “are both concepts and intuitions, and the latter presupposes the former.” (GW II, 18 | VT 18) Space and time are concepts as representations of the differences of things in general, but they are intuitions when they represent a particular sensible object in relation to other sensible objects. As finite cognizers, we represent in space and time what we have not completely conceptualized. The fact that we represent content spatially and temporally indicates only that there is some incompleteness in our conception of the world, and not that this content is provided by a realm of wholly independent objects. Maimon claims that the representations of space and time as intuitions arise as the result of the faculty of imagination, which is, as he describes it, the faculty of fictions (GW III, 61 | PW 37). Space and time are then taken to be fictions in that they add properties to objects that are not present in the conceptual determination of these objects (for a sustained discussion of Maimon’s more general treatment of philosophical fictions, which Maimon views as practically indispensable for our ordinary cognition, see Breazeale (2017)). As such, they serve as “negative criteria” for the incompleteness of our knowledge of objects (GW V, 192 | VnL 134). Although we never have complete determination, we do get nearer to the complete concept of an object. The fact that we represent objects in space and time points to the fact that something remains to be determined — spatial or temporal diversities, that is, must have their ground in some conceptual differences. The representations of space and time provide indications that “the concepts of experience, and consequently also the determined relations of objects of experience, are incomplete.” (GW V, 192 | VnL 134)