But if the supposed improvers of the doctrine of physical influence, in accordance with the common way of representing a transcendental dualism, want to regard matter as such as a thing in itself (and not as the mere ap pearance of an unknown thing), and to direct their objection to showing that such an external object, which exhibits in itself no other causality than that of motion, could never be the efficient cause of representations, but rather that a third being must mediate between them in order to establish, if not reciprocity, then at least correspondence and harmony, then in that case they would have to begin their refutation by assuming in their dualism the JtQwtQv jJ s; of physical influence, and thus their objection would refute not so much the natural influence as their own dualistic presupposition.