 Lask agrees with his teachers in characterizing philosophy as the science of validity (Lask 1911: 401). He recognizes, however, that the SW Neo-Kantian insistence on the objectivity of what is valid, along with their distinction between the factual and the normative, threatens to devolve into a “two world” metaphysics that is potentially incompatible with Kantianism. In fact, Lotze (Lask argues) opted precisely for such a two world theory, where what is valid is set over against what is, or has being. This dualism is unpalatable, since it would leave it unexplained how senses (i.e., the contents of our sentences) come to be true of what is, thus reigniting the question (famously posed by Kant in his 1772 letter to Herz) about how representations can relate to objects at all. Lask thus argued that Neo-Kantianism had to be completed by taking a Kantian “Copernican  Turn”[20]  (Lask 1911: First Part, §1). Just as Kant argued that the object must conform to our cognition of it, Lask holds that both the senses of our sentences and the objects that have being share a form (§2). The form of a sense is theoretical validity [Gültigkeit], and the form of an object is objectivity [Gegenständlichkeit]. The Copernican view, then, is that theoretical validity just is objectivity. The two world theory thus becomes a two element theory (§3). There is one realm (the realm of theoretical sense or being), within which we can distinguish a formal element and a material element. The formal element is validity, which is the subject matter of philosophy, while the material element is sensible. Validity, however, is not supersensible (such as the objects of dogmatic theology or cosmology would be), but rather “non-sensible”, since it is an element in the sensible objects of our experience.