Kant, in particular, names three points in which he is the true follower of Leibniz. The professed disciples of the latter insisted that the law of sufficient reason was an objective law, a law of nature. But, says Kant, it is so notorious, so self-evident, that no one can make a new discovery through this principle, that Leibniz can have meant it only as subjective. "For what does it mean to say that over and above the principle of contradiction another principle must be employed? It means this: that, according to the principle of contradiction, only that can be known which is already contained in the notion of the object; if anything more is to be known, it must be sought through the use of a special principle, distinct from that of contradiction. Since this last kind of knowledge is that of synthetic principles, Leibniz means just this: besides the principle of contradiction, or that of analytic judgments, there must be another, that of sufficient reason, for synthetic judgments. He thus pointed out, in a new and remarkable manner, that certain investigations in metaphysics were still to be made." In other words, Kant, by his distinction of analytic and synthetic judgments, with their respective principles and spheres, carried out the idea of Leibniz regarding the principles of contradiction and sufficient reason. The second point concerns the relation of monads to material bodies. Eberhard, like the other professed Leibnizians, interpreted Leibniz as saying that corporeal bodies, as composite, are actually made up out of monads, as simple. Kant, on the other hand, saw clearly that Leibniz was not thinking of a relation of composition, but of condition. "He did not mean the material world, but the substrate, the intellectual world which lies in the idea of reason, and in which everything must be thought as consisting of simple substances." Eberhard's process, he says, is to begin with sense-phenomena, to find a simple element as a part of the sense-perceptions, and then to present this simple element as if it were spiritual and equivalent to the monad of Leibniz. Kant claims to follow the thought of Leibniz in regarding the simple not as an element _in_ the sensuous, but as something super-sensuous, the _ground_ of the sensuous. Leibniz's mistake was that, not having worked out clearly the respective limits of the principles of identity and of sufficient reason, he supposed that we had a direct intellectual intuition of this super-sensuous, when in reality it is unknowable.