existences cannot embrace an unconditioned member, the existence of which would be absolutely necessary. It follows that, if phenomena were things in themselves, and—as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible.
An important distinction, however, exists between the dynamical and the mathematical regress. The latter is engaged solely with the combination of parts into a whole, or with the division of a whole into its parts; and therefore are the conditions of its series parts of the series, and to be consequently regarded as homogeneous, and for this reason, as consisting, without exception, of phenomena. If the former regress, on the contrary, the aim of which is not to establish the possibility of an unconditioned whole consisting of given parts, or of an unconditioned part of a given whole, but to demonstrate the possibility of the deduction of a certain state from its cause, or of the contingent existence of substance from that which exists necessarily, it is not requisite that the condition should form part of an empirical series along with the conditioned.
In the case of the apparent antinomy with which we are at present dealing, there exists a way of escape from the difficulty; for it is not impossible that both of the contradictory statements may be true in different relations. All sensuous phenomena may be contingent, and consequently possess only an empirically conditioned existence, and yet there may also exist a non-empirical condition of the whole series, or, in other words, a necessary being. For this necessary being, as an intelligible condition, would not form a member—not even the highest member—of the series; the whole world of sense would be left in its empirically determined existence uninterfered with and uninfluenced. This would also form a ground of distinction between the modes of solution employed for the third and fourth antinomies. For, while in the consideration of freedom in the former antinomy, the thing itself—the cause (substantia phaenomenon)—was regarded as belonging to the series of conditions, and only its causality to the intelligible world—we are obliged in the present case to cogitate
