 In typical Lotzean fashion, the preceding discussion is held to be strictly irrelevant in assessing the epistemic nature of spatial representation. This stems, in part, as shall be discussed in the next section, from the fact that Lotze insisted that mere stimuli—and their concomitant relations of association—do not, by themselves, attain to the level of judgmental validity: the mental representations which compose judgments proper are an accomplishment of the mind (consciousness, soul) alone. Hence, space is, as Kant had maintained, epistemically ideal. In a rare, uncharacteristically candid agreement, he admitted that “this kernel of Kant’s doctrine I accept unreservedly”: “space and all spatial connections are merely forms of our subjective intuition, not applicable to those things and those relations of things which are the efficient causes of all particular sensuous intuitions” (Micro, II, pp. 603–604). But Lotze affirmed this premises for reason quite different from Kant, for he believed that Kant had rested his claim of “the ideality of space on the argument that the spatial form of the intuition must be innate” (Hatfield, 1990, p. 163). While Lotze agreed that “… it is not we who are in space, but it is space which is in us” (OutRel, p. 53), this statement engenders no commitments about the ultimate justification of intuitive statements.