 In discursive rational beings such as ourselves, intuition and concept cooperate in the generation of what Kant calls “cognition”. Kant employs the term “cognition” (Erkenntnis) in different ways (Smit 2000, 2009; Schafer forthcoming-a, forthcoming-b; Gomes and Stephenson 2016; Tolley 2020; Willaschek and Watkins 2020; Watkins and Willaschek 2017b). In the ‘Stepladder’ passage from the first Critique Kant provides a very general definition of cognition as a conscious representation of an object (A320/B376; see also JL 9:91). In this sense both intuitions and concepts may be cognitions. Kant also has a narrower sense of cognition “in the proper sense” (A78/B103), which in finite discursive beings like us concerns only those states that are the outcome of a synthesis of concepts and an intuited manifold. Proper cognition satisfies three conditions: (i) consciousness; (ii) “agreement” (Übereinstimmung) or truth-aptness; (iii) real possibility. The consciousness condition is clearly stated in Kant’s “Stepladder” passage. Cognition must be a conscious relation to an object. Kant indicates the “agreement” or “conformity” (Übereinstimmung) of a cognition with its object in his discussion of truth in the first Critique. He says that the “nominal definition of truth, namely that it is the agreement of cognition with its object, is here granted and presupposed” (A58/B82). Since Kant allows for false cognition, his view must be that representations that are cognitions are such as to be able to agree or conform with their objects, and Kant construes such agreement as truth. Kant regards judgment (i.e., a specific sort of non-associative unity of concepts) as the bearer of truth, while denying that intuition is the sort of thing that can be true or false (see Heis 2013: 277–8; McLear 2016b). Finally, Kant construes cognition as always needing to be of a really—i.e., metaphysically—possible subject matter. As Kant states in a famous footnote in the B-preface of the first Critique: