63. Thus far, Kant and the scholastics agree; but here they separate at a point of the greatest importance, and the result is that they pass on to conflicting consequences. The scholastics believed that there were in the understanding true ideas having true objects, and that they might discuss them, independently of the sensible order, with perfect security. They even admitted the principle that there can be nothing in the understanding which was not previously in the senses; but pretended, nevertheless, that there really was something in the understanding, which might conduce to the knowledge of the truth of immaterial, as well as of material things in themselves. The ideas of the purely intellectual order originate in the senses as movers of the intellectual activity; but this activity, by means of abstraction and other operations, forms to itself ideas of its own, by whose aid it may go beyond the sensible order in its search for truth. 64. In their explanation of the purely intellectual order, metaphysicians, both scholastics and anti-scholastics agree, so far as there is question of giving a real objective value to ideas, and of making them a sure means of discovering truth independently of sensible phenomena. However much these schools disagree as to the origin of ideas, they agree in all that relates to their reality and value. 65. Kant, at the same time that he admits the principle of the scholastics, that all our cognitions come from the senses, and recognizes with them the necessity of acknowledging a purely intellectual order, a series of conceptions different from sensible intuition, maintains that these conceptions are not pure cognitions, but empty forms, which of themselves mean nothing, teach the mind nothing, and cannot, in the least, aid us to know the reality of things. These conceptions mean nothing unless filled, so to speak, with sensible intuitions. If these intuitions are wanting, they correspond to nothing, and can be of none but a purely logical use; that is to say, the understanding will think upon and combine them, without, indeed, falling into contradiction, but also without ever coming to any conclusion.