 This suspicion becomes an explicit problem, Maimon claims, when the specific structure of Kant’s system is examined. Here, Maimon argues, the quid juris of the deduction — the question about the legitimate use of the categories — can likewise be cast into doubt. While Kant claims in the Deduction that the a priori concepts of the understanding — the categories — are necessary conditions on the unity of the manifold of sensible data given in intuition, Maimon argues that such a position leads to serious problems for the later claims Kant makes in the ‘Schematism’ and ‘Principles’ sections of the Critique. According to Maimon, Kant cannot explain how different categories are able to discriminate between different intuitive content. Using the example of causality, Maimon argues that Kant has no way of explaining why some orders of perceptions represent causal connections, and why other orders of perceptions are merely associative. The reason for this claim is found in the fact that while Kant grounds the category of causality in a necessary order of perceptions, his justification for this claim appeals not to the content of the perceptions, but only to their formal ‘rule-governed’ connection — but, as Maimon argues, any order of perceptions can meet this formal requirement. Yet since the content of intuitions by itself does not contain any temporal ordering, Kant explicitly bars an appeal to such content in applying the category of causality. As such, Kant’s account of cognition faces a dilemma: either it must appeal to the content of experience and so violate Kant’s own strictures, or the application of categories is merely arbitrary. Kant’s central epistemological commitment — his ‘cognitive dualism’ — then leads, Maimon claims, to insuperable problems.