Now one might have thought that the concept of appearances, lim ited by the Transcendental Aesthetic, already yields by itself the objec tive reality of the noumenaC and justifies the division of objects into phenomena and noumena, thus also the division of the world into a world of the senses and of the understanding (mundus sensibilis and intelligibilis), indeed in such a way that the difference here would not concern merely the logical form of the indistinct or distinct cognition of one and the same thing, but rather the difference between how they can originally be given to our cognition, in accordance with which they are in them selves different species.