| To what extent a body may be organized, experience alone can inform us; and although, so far as our experience of this or that body has extended, we may not have discovered any inorganic part, such parts must exist in possible experience. |
| But how far the transcendental division of a phenomenon must extend, we cannot know from experience--it is a question which experience cannot answer; it is answered only by the principle of reason which forbids us to consider the empirical regress, in the analysis of extended body, as ever absolutely complete. |
| Concluding Remark on the Solution of the Transcendental Mathematical Ideas--and Introductory to the Solution of the Dynamical Ideas. |
| We presented the antinomy of pure reason in a tabular form, and we endeavoured to show the ground of this self-contradiction on the part of reason, and the only means of bringing it to a conclusion- znamely, by declaring both contradictory statements to be false. |
| We represented in these antinomies the conditions of phenomena as belonging to the conditioned according to relations of space and time- which is the usual supposition of the common understanding. |
| In this respect, all dialectical representations of totality, in the series of conditions to a given conditioned, were perfectly homogeneous. |
| The condition was always a member of the series along with the conditioned, and thus the homogeneity of the whole series was assured. |
| In this case the regress could never be cogitated as complete; or, if this was the case, a member really conditioned was falsely regarded as a primal member, consequently as unconditioned. |
| In such an antinomy, therefore, we did not consider the object, that is, the conditioned, but the series of conditions belonging to the object, and the magnitude of that series. |
| And thus arose the difficulty--a difficulty not to be settled by any decision regarding the claims of the two parties, but simply by cutting the knot--by declaring the series proposed by reason to be either too long or too short for the understanding, which could in neither case make its conceptions adequate with the ideas. |
| But we have overlooked, up to this point, an essential difference existing between the conceptions of the understanding which reason endeavours to raise to the rank of ideas--two of these indicating a mathematical, and two a dynamical synthesis of phenomena. |
| Hitherto, it was necessary to signalize this distinction; for, just as in our general representation of all transcendental ideas, we considered them under phenomenal conditions, so, in the two mathematical ideas, our discussion is concerned solely with an object in the world of phenomena. |
| But as we are now about to proceed to the consideration of the dynamical conceptions of the understanding, and their adequateness with ideas, we must not lose sight of this distinction. |
| We shall find that it opens up to us an entirely new view of the conflict in which reason is involved. |
| For, while in the first two antinomies, both parties were dismissed, on the ground of having advanced statements based upon false hypothesis; in the present case the hope appears of discovering a hypothesis which may be consistent with the demands of reason, and, the judge completing the statement of the grounds of claim, which both parties had left in an unsatisfactory state, the question may be settled on its own merits, not by dismissing the claimants, but by a comparison of the arguments on both sides. |
| If we consider merely their extension, and whether they are adequate with ideas, the series of conditions may be regarded as all homogeneous. |
| But the conception of the understanding which lies at the basis of these ideas, contains either a synthesis of the homogeneous (presupposed in every quantity--in its composition as well as in its division) or of the heterogeneous, which is the case in the dynamical synthesis of cause and effect, as well as of the necessary and the contingent. |
| Thus it happens that in the mathematical series of phenomena no other than a sensuous condition is admissible--a condition which is itself a member of the series; while the dynamical series of sensuous conditions admits a heterogeneous condition, which is not a member of the series, but, as purely intelligible, lies out of and beyond it. |
| And thus reason is satisfied, and an unconditioned placed at the head of the series of phenomena, without introducing confusion into or discontinuing it, contrary to the principles of the understanding. |
| Now, from the fact that the dynamical ideas admit a condition of phenomena which does not form a part of the series of phenomena, arises a result which we should not have expected from an antinomy. |
| In former cases, the result was that both contradictory dialectical statements were declared to be false. |