 Nothing about this conclusion, or how Kant argues for it, is prima facie incompatible with a qualified phenomenalist reading of transcendental idealism, or even a strong phenomenalist  one.[21]  It may be incompatible with “identity” phenomenalism, since Kant argues that self-consciousness requires the existence of permanent objects in space, yet there is no permanent representation in the mind (B278). If objects just are representations, it follows that none of them are  permanent.[22]  At B274 Kant makes it clear that the “idealism” that he intends to refute is idealism as he defined it in the Prolegomena and the “Fourth A Paralogism”: the claim that objects in space do not exist (dogmatic idealism) or at least that we do not know whether they exist (problematic idealism). The sense of idealism that is at issue in the phenomenalist reading—empirical objects exist, and exist in virtue of the contents of experience—is not, apparently, addressed here. On an extreme phenomenalist reading, all there is to the existence of empirical objects in space is our having appropriately unified experiences of them. The phenomenalist can interpret Kant’s argument in the “Refutation” as an argument that consciousness of the temporal relations of my inner states requires that these inner states constitute appropriately unified experiences. Consequently, self-consciousness requires the existence of objects in space (spatially) outside  me.[23] , [24]