 Leibniz’s interpreters, Wolff and Baumgarten, enunciate more dogmatically the theory that there is a single faculty of representation in the soul, with perception and cognition corresponding to its lower and higher parts. It was this view that Kant presented as entirely opposed to his own teaching with regard to the faculties of the soul. Sensibility, for Kant, is the “receptivity of the subject by which it is possible for the subject’s own representative state to be affected in a particular way by the presence of some object.” Thought is “the faculty of the subject by which it has the power to represent things which cannot by their own quality come before the sense of that subject” (2:392). Thought implies an ability to experience representations of another type not involving the forms of sensibility — space, time, and causality. Spatio-temporal features are attached to all our perceptions and to our perceptual thoughts, but not to the concepts we entertain descriptively. We can think of things in themselves, and even of God, the soul, and other such entities, acknowledging their existence and even their powers, but we do not perceive them and we cannot represent them in sensuous form.