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Updated: May 19, 2025
There is, therefore, lying broadly before us, something like what Kant called an antinomy a case where two laws equally binding on the mind are, or seem to be, in collision.
Hence what Kant called the antinomy of taste: Thesis the judgment of taste is not based on principles, for otherwise we would determine it by proofs; antithesis the judgment of taste is based on principles, for otherwise, despite our disagreements, we should not be quarreling about it. In accordance with this situation, two opposed theories of criticism have always existed.
The mystery is deepest here. For here we transfer the antinomy from thought to conduct; from inner perception to one Being's actual experience. Here, in Him, we say we see it resolved into its higher synthesis in actual operation. Here, then, we can almost look into it. Yet when we do gaze, our eyes dazzle, our minds swerve, it is too much.
Here the formal correctness of the method of inference is not open to attack. This is the famous doctrine of the conflict of the four cosmological theses and antitheses or of the Antinomy of Pure Reason, the discovery of which indubitably exercised a determining influence upon the whole course of the Kantian Critique of Reason, and which forms one of its poles.
Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy: the psychological and theological ideas are not antinomial.
If God is by definition other than man, and man the opposite of God, then it is not surprising that the attempt to say that Jesus of Nazareth was both, remained mysticism to the one and seemed folly to the other. Now, within the area of the philosophy which begins with Kant this old antinomy has been resolved. An actual circle of clear relations joins the points of the old hopeless triangle.
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 namely, by declaring both contradictory statements to be false.
And now it may be shown that this fact wholly consorts with our contention that there is no antinomy between the happiness of the individual and the happiness of the race in the marriage choice. For the race it is only the natural qualities of its future parents that matter, for only these are transmissible.
The Pope can inflict no spiritual penalties on them since they are outside his flock. He can inflict no civil penalties on anybody. There is undoubtedly in the matter of divorce a sharp conflict between Catholic ideas and the practice and opinion of Protestant countries. That exists, and will continue, under every variation of government. It is an eternal antinomy. But whom does it aggrieve?
Why, instead of fascinating us with contradictory opinions, did he not reverse experience by causing us to reach the antinomies by the path of analysis of synthetic ideas, instead of leaving us to painfully clamber up the steeps of antinomy to synthesis?
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