 The precise force of Maimon’s objections to Kant’s claims in the Transcendental Deduction remains, however, a bit unclear. Certainly the criticisms are forceful against regressive interpretations of Kant’s argument, in which the Deduction begins with strong premises about the nature and objectivity of our experience, but other, less contentious premises perhaps fare better against Maimon’s attack. And, as some commentators have noted, Maimon’s own characterization of Kant’s ‘cognitive dualism’ itself might be viewed with suspicion, since Maimon attributes to Kant the view that the faculties of sensibility and understanding are really distinct, when in fact Kant’s considered position might be better understood as claiming only that there is a modal distinction between the faculties (This is a point made by Franks (2005), though Look (2017) challenges the claim that Kant’s distinction can be understood in solely modal terms; Nisenbaum (2016) also offers a good discussion of this issue). But, at the very least, Maimon’s concerns demand that the Kantian attempt to clarify what remains a very obscure part of the Critical Philosophy, and Maimon remains suspicious that any suitable answer is possible. 