 Despite the fact that Kant devotes an entirely new section of the Critique to the branches of special metaphysics, his criticisms reiterate some of the claims already defended in both the Transcendental Aesthetic and the Transcendental Analytic. Indeed, two central teachings from these earlier portions of the Critique — the transcendental ideality of space and time, and the critical limitation of all application of the concepts of the understanding to “appearances” — already carry with them Kant’s rejection of “ontology (metaphysica generalis).” Accordingly, in the Transcendental Analytic Kant argues against any attempt to acquire knowledge of “objects in general” through the formal concepts and principles of the understanding, taken by themselves alone. In this connection, Kant denies that the principles or rules of either general logic (e.g., the principle of contradiction), or those of his own “transcendental logic” (the pure concepts of the understanding) by themselves yield knowledge of objects. These claims follow from Kant’s well-known “kind distinction” between the understanding and sensibility, together with the view that knowledge requires the cooperation of both faculties. This position, articulated throughout the Analytic, entails that independently of their application to intuitions, the concepts and principles of the understanding are mere forms of thought which cannot yield knowledge of objects.