 Kant’s conviction that the existence of incongruent counterparts proved that “space in general does not belong to the properties or relations of things in themselves” (4: 484) is not easy to understand, but his basic argument in the 1768 essay is that Leibniz’s view does not enable one to distinguish between a left handed glove and a right handed glove, insofar as the relations of all the parts to one another are the same in both cases. Yet if God had created just one glove, it would have been one or the other. Hence space does not depend on relations between things in space. Newton’s conception of space as a huge container does not contribute to the solution of the problem: Consider a container in which a single glove is floating. Is it a right-handed glove or a left-handed glove? We can insert various new items into this space-container, e.g., an anorak, a scarf, a shoe, but only the insertion of a human observer into the space will permit an answer. Space, Kant, decides, is related to directionality or orientation. The human observer experiences himself as intersected by three planes and as having three sets of “sides”, which he describes as up and down, back and forward, and right and left. Right-handedness and left-handedness are not merely anthropic concepts since nature itself insists on handedness in twining plants and the shells of snails (2: 380). But which direction is right and which is left can only be established by a conscious, embodied being. As he expresses it in the Prolegomena, “The difference between similar and equal things which are not congruent…cannot be made intelligible by any concept, but only by the relation to the right and left hands, which immediately refers to intuition” (4: 286). How spheroid beings with hands would distinguish between “front” and “back” is not however clear. It is not clear whether this orientational analysis implies that wherever there is space there must also be sentient beings with pairs of incongruent parts, as well as top-bottom and back-front asymmetry.