 For Leibniz, “I” am a substance, and my mind, as a “dominant monad,” rules over, or expresses more distinctly than they do,the subordinate monads composing my body. Thus all happenings in all parts of the body are felt distinctly or indistinctly, the sensory organs collect and concentrate the impressions of the external world, and the soul experiences them. Though commentators disagree over whether the referent of “I” is a corporeal substance — a soul-body composite — since Leibniz did not believe separated souls without organic bodies were possible — or, alternatively, a single dominant monad, an immaterial substance outside space and time, “I” assuredly named a thing that was indivisible and imperishable (G 6: 598–600). Kant eschews dogmatism both with respect to whether the soul is an immaterial substance and whether it is immortal. The use of the term “I” presupposes that my thoughts and perceptions are experienced as bound up together and as belonging to a single entity. Matter, with its properties of extension, impenetrability, etc., cannot be conceived as producing thought. But matter is only an appearance; whatever supersensible thing it is that gives rise to the appearance of matter, that thing may well be the same as whatever supersensible thing it is that gives rise to the experience of an experiencing self (KRV A 358f/B 428f).