 Deleuze’s second criticism of Kant claims that he had simply presumed the existence of knowledge and morality as “facts” and then sought their conditions of possibility in the transcendental. But already in 1789, Salomon Maimon, whose early critiques of Kant helped generate the post-Kantian tradition, had argued that Kant’s critical project required a method of genesis—and not merely a method of conditioning—that would account for the production of knowledge, morality, and indeed reason itself. In other words, Maimon called for a genetic method that would be able to reach the conditions of real and not merely possible experience. Maimon found a solution to this problem in a principle of difference: whereas identity is the condition of possibility of thought in general, it is difference that constitutes the genetic and productive principle of real thought.