 This grounds a distinction between two ways of considering the objects of our cognition. When we consider objects qua objects of our cognition, we consider them as falling under the relevant epistemic conditions. If E is an epistemic condition of cognition of objects, then objects must fall under E (i.e., be accurately represented by E); otherwise, in representing them with E, I would not be cognizing objects but misrepresenting them. My representation of objects with E would be an illusion, the very conclusion Kant wants to avoid with respect to space and objects represented in space. This means that if E is an epistemic condition of the specific kind of discursive cognition of objects that we have, then E correctly represents those objects. So, if space and time are the forms of our intuition, it follows that empirical objects qua objects of the kind of discursive intellect we have, are in space and time. But if we do not consider objects qua objects of our specific kind of discursive intellect, but qua objects of discursive intellect in general, we can no longer assume that our specific intuitional epistemic condition applies to them. The more general epistemic conditions of all discursive cognition (in Kant’s view, the categories) still apply to objects under this more abstract perspective, however. So we can say that objects qua appearing (objects of spatiotemporal discursive cognition) are in space, but qua things in themselves (objects of discursive cognition in general) they are not in space. This, in a nutshell, is Allison’s reconstruction of the argument for the non-spatiality of things in  themselves.[44]  While it is legitimate to consider objects as things in themselves using the categories, we do not thereby cognize them. This follows trivially from the fact that space and time are epistemic conditions for us: without representing objects in space and time, we can think of objects using the categories, but those thoughts are not cognitions (Allison 2004: 18).