 Despite his appreciation of Hegel, Anderson thought that Kant had laid “the foundations for a logic of things as historical” and here “Hegel can be regarded only as reactionary” (EMP, 83). Kant had shown that the objects of science are just the objects of observation, that “matter” is something we perceive and not something lying behind our perceptions. Kant’s answer to Hume was that things perceived are connected with one another; they pass through and affect one another in various ways because they are related in space and time. We are aware of such relations in being aware of anything at all. But Anderson insists against Kant that relations are known on the same level as the related. Kant was still subject to the assumptions of representationalism, and thought of the objects of science as mere phenomena. Kant viewed space and time as forms of intuition under which we must experience the world. He viewed the categories such as causality and substance as forms of understanding under which we must understand the world. Things-in-themselves are not given to us in experience, and so remain beyond our cognitive grasp. In this way Kant set up an untenable division in reality between phenomena and things-in-themselves, and along with this division the idea that our thoughts, practices and forms of inquiry in some way create or constitute the reality we inhabit, act upon and investigate. Anderson, following Samuel Alexander, proposed a realist alternative such that space and time would be considered not as forms of intuition, but as forms of being, the categories not as forms of understanding but as categories of being, categories under which all being must fall. On such a proposal we can recognise the objects of science as things-in-themselves.