 It is not clear that this argument is successful. It seems, e.g., to conflate the following: (1) the relation between space and its parts; and, (2) the relation between the representation of space and its constituents. Without this conflation, it is not clear why we should expect to construct our concept of space from our concept of place. It would seem more sensible to construct our concept of space from other concepts, such as that of infinity, or that of a magnitude, and so on, rather than from the concept of a place. The claim of the conflation is predicated on the notion that Kant’s third argument concerns the representation of space rather than space itself. This notion, in turn, may conflict with the letter, although perhaps not with the spirit, of the first sentence of the third argument, which mentions that “Der Raum,” or space, is not a concept, but rather is an intuition. If one follows the letter of the argument, one can avoid this apparent conflation. But the price is somewhat high: what does it mean to wonder whether space itself is a concept, and who held something like that view? On the face of it, such a view may seem rather odd to the contemporary  reader.[14]  One way to make progress in understanding this view is to re-read Leibniz. It is possible to read Leibniz as arguing that space itself is a kind of abstraction, rather than a real entity or substance, and perhaps it is not a stretch to contend that space must be a conceptual abstraction, like the entities of what Leibniz might call pure mathematics. That is, space itself, on this view, is a kind of conceptual abstraction in the way that an isosceles triangle is an abstraction, or a line is an abstraction, rather than a real entity or substance. Of course, this requires us to understand Leibniz’s position through a Kantian lens. Even so, if the view in focus is that space itself is a kind of concept, it remains unclear why one wouldn’t say that this concept is dependent on other constitutive concepts, such as the concept of infinity or that of homogeneity, which Kant himself tackles in the next numbered argument. Perhaps the best answer here is to read Kant as engaging specifically with Leibniz’s argument in his last (fifth) exchange with Clarke, mentioned above. The idea is that Leibniz’s argument might be understood as involving the claim that the concept of place is constitutive of the concept of space, and that space itself is really nothing but a kind of concept, which licenses the exclusive focus on the concept of space. Then the claim would be that the Leibnizian view that space itself is a conceptual abstraction obtained through some process of perceiving objects occupying various places is wrong on both counts.