 Various confusions can plague one’s understanding of the modern debate between absolutism and relationalism about space and time—some of these confusions are especially pervasive in discussions of Kant’s views. For instance, absolutism is sometimes conflated with realism, and idealism with relationalism. One reason for the first conflation may be historical in nature. In their celebrated correspondence, which forms part of the essential background to Kant’s work on space and time in the Critique, Clarke and Leibniz often consider the proposition: space is real. By our lights, realism and anti-realism concern the question of whether something is in some sense dependent on the mind. We ask this question about tables and chairs, numbers and sets, and all manner of other things. But when Leibniz and Clarke discuss the “reality,” or the “absolute reality,” of space, they are typically concerned with the question of space’s status vis-à-vis objects. This is clearly the case when Leibniz and Clarke consider one of the principal questions of their correspondence, whether their common acceptance of the principle of sufficient reason entails that one of them holds the correct conception of space (cf. L3: 4 and C 3: 4–5). Leibniz contends, while Clarke denies, that if space were independent of objects, God would lack a sufficient reason for placing the objects of the universe into space with one orientation rather than another. Leibniz concludes from this that space lacks “reality” or that it lacks “absolute reality” (see L5: 29 and L5: 36). Based on precisely the same considerations, Leibniz denies that space is “absolute” (L3: 2–3, L3: 5, L4: 16, L4: 9–10) and contends that it is “relative” (L3: 4). Hence in this context, for space to be real is for space to exist independently of objects and relations.