RATIONAL ANTINOMIES. 525 
an infinite elapsed cosmological series is impossible, 
therefore a beginning of the world is a necessary con- 
dition of its existence, which first was to be shown. 
“ In respect to the second point, if we again main- 
tain the contrary, the world will thus be an infinite 
given whole of contemporaneously existing things. 
Now we cannot think the magnitude of a Quantum,* 
which is not given within certain limits of every intui- 
tion, in any other way than through the synthesis of 
the parts, and the totality of such a Quantum, only 
through the completed synthesis, or through repeated 
addition of unity to itself.f Hence, in order to think 
the world, which fills all space as a Whole, the suc- 
cessive synthesis of the parts of an infinite world must 
be looked upon as completed, that is, an infinite time 
must be looked upon as elapsed in the enumeration of 
all coexistent things; which is impossible. Conse- 
quently, an infinite ageregate of real things, cannot be 
looked upon as a given whole, and therefore not as 
given contemporaneously. Thus a world is noé in 
respect of its extension in space znjinite, but inclosed 
in its limits ; which was the second point. 
* “We can envisage an undetermined Quantum as a whole, 
if it is inclosed in limits, without requiring to construct the to- 
tality thereof by measurement, that is, the successive synthesis 
of its parts. For the limits determine already the completeness, 
since they cut off all moreness. 
+ ‘‘ The conception of totality is, in this case, nothing else but 
the representation of the completed synthesis of its parts, since 
as we cannot deduce the conception from the intuition of the 
whole (which in this case is impossible), we can only compre- 
hend this whole by means of the synthesis of the parts, up to the 
completion of the infinite, at least in idea. 
istence rather than of non-existence (whether we 
admit that this condition arises of itself, or through 
another cause). Several series of things can, there- 
fore, indeed begin in the world, but the world itself 
can have no beginning, and therefore, is in respect of 
elapsed time, infinite. 
“As to what concerns the second point, let us first 
take the contrary, that is to say, that the world in re- 
spect of space, is finite and limited; it finds itself, in 
this way, in a void space, which is not limited. There 
would, therefore, be met with, not only a relationship 
of things in space, but also of things to space. Now 
as the world is an absolute Whole, without of which 
no object of intuition, and consequently no correlative 
of the World is found, wherewith the same stands in 
relationship, the relationship of the World to void space 
would thus be a relationship thereof to no object. But 
such a relationship, and therefore, the limitation of 
the World by void space is nothing ; consequently, the 
World in respect of Space is not at all limited, that is 
to say, in regard to extension it is infinite.* 
* ‘Space is merely the form of the external intuition (formal 
intuition), but no real object that externally can be envisaged. 
Space before all things which determine it ‘(fill or limit), or 
rather which afford an empirical intuition according to its form, 
is under the name of absolute space, nothing else but the mere 
possibility of external phenomena, so far as they either exist 
of themselves, or can yet be added to given phenomena. The 
empirical intuition is, therefore, not composed of phenomena and 
space (perception and void intuition). One is not correlative of 
the synthesis of the other, but only conjoined in one and the 
same empirical intuition, as matter and form thereof. If we 
will place one of these two points out of the other (space out of 
all phenomena), there arises thence all kind of void determina- 
tions of the external intuition, which still are not possible per- 
ceptions. For example, motion or rest of the world in infinite 
void space, a determination of the relationship of the two with 
one another, which never can be perceived, and is, therefore, 
likewise the predicate of a mere ideal thing. 
