 Twenty-five years after the Prize Essay, Mendelssohn continues to struggle with the issue of idealism in Morning Hours, his final metaphysical work. Although he espouses a theism that is compatible with a realist position (what he dubs “dualism” as opposed to idealism, materialism, and skepticism), he appears to be moving toward a position that straddles an idealist/non-idealist divide. He views inquiry into something “extra-conceptual” as tantamount to “inquiring about a concept that is actually no concept and therefore something contradictory is supposed” (Morning Hours, p. 42/Gesammelte Schriften, 3/2, pp. 60f). A further tilt in the direction of idealism is apparent in his rejection of the traditional definition of truth as an agreement of things with thoughts, on the ground that the copy (the thought) cannot be compared with the original (the thing). Since thoughts can be compared with one another, he turns to them for a determination of truth, though it is not clear how this move can avoid idealism. At the same time, however, he distinguishes truths that are certain (consisting in the agreement of thoughts with themselves) from actual truths, determined by adherence to principles of induction and analogy in addition to the principle of noncontradiction. The latter truths are truths about facts outside us or about a causal connection, though they are relative to certain factors: the number of sensations of a single sort that agree with one another, the number of different sorts of sensations that concur, and the number of times our assessment agrees with those of others, of other species, and of even “higher entities” (Morning Hours, pp. 6f, 37ff, 41/Gesammelte Schriften, 3/2, pp. 15f, 54f, 59; for review of Mendelssohn’s epistemology in the undeservedly neglected first part of Morning Hours, see Dahlstrom 2018b). Echoing Descartes, Mendelssohn maintains that demonstration of God’s existence is necessary to certify the actual existence of things outside us.