  To square his beliefs about what we cannot know and what we do know about the mind, Kant could have made at least two moves. He could have said that we know these things only ‘transcendentally’, that is to say, by inference to the necessary conditions of experience. We do not know them directly, in some sense of ‘directly’, so we don’t have intuitive, i.e., sense-derived knowledge of them. Or he could have said that ontological neutrality about structure and composition is compatible with knowledge of function. As we saw, Kant’s conception of the mind is functionalist—to understand the mind, we must study what it does and can do, its functions—and the doctrine that function does not dictate form is at the heart of contemporary functionalism. According to functionalism, we can gain knowledge of the mind’s functions while knowing little or nothing about how the mind is built. Approached this way, Kant’s view that we know nothing of the structure and composition of the mind would just be a radical version of this functionalist idea. Either move would restore consistency among his various claims about knowledge of the mind.