adictory opposites, we are assuming that the world—the complete series of phenomena—is a thing in itself. For it remains as a permanent quantity, whether I deny the infinite or the finite regress in the series of its phenomena. But if we dismiss this assumption—this transcendental illusion—and deny that it is a thing in itself, the contradictory opposition is metamorphosed into a merely dialectical one; and the world, as not existing in itself—independently of the regressive series of my representations—exists in like manner neither as a whole which is infinite nor as a whole which is finite in itself. The universe exists for me only in the empirical regress of the series of phenomena and not per se. If, then, it is always conditioned, it is never completely or as a whole; and it is, therefore, not an unconditioned whole and does not exist as such, either with an infinite, or with a finite quantity.
What we have here said of the first cosmological idea—that of the absolute totality of quantity in phenomena—applies also to the others. The series of conditions is discoverable only in the regressive synthesis itself, and not in the phenomenon considered as a thing in itself—given prior to all regress. Hence I am compelled to say: "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition—a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things.
Thus the antinomy of pure reason in its cosmological ideas disappears. For the above demonstration has established the fact that it is merely the product of a dialectical and illusory opposition, which arises from the application of the idea of absolute totality—admissible only as a condition of things in themselves—to phenomena, which exist only in our representations, and—when constituting a series—in a successive regress. This antinomy of reason may, however, be really profitable to our speculative interests, not in the way of
