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Summary Kant's Antinomy of Pure Reason is the heart of the Transcendental Dialectic of the Critique of Pure Reason. There, he demonstrates that claims to cognize the duration of the world in time and the extent of its divisibility in space lead to contradictions that are insoluble so long as the metaphysician does not adopt the perspective of transcendental idealism. Kant also takes himself to demonstrate that transcendental freedom is not inconsistent with the claim that events in space and time are causally determined.
Key works Influential treatments (in English) of the individual antinomies can be found in Bennett 1974, Guyer 1987Watkins 2004, while Grier 2001 and Allison 1988 present Kant's Antinomy chapter in the context of the general account of error and illusion in the DIalectic.
Introductions In addition to the above key works, ʻAẓm 1972 attempts to trace Kant's arguments in the individual antinomies to issues arising in the course of the Leibniz-Clarke correspondence. The individual antinomies (particularly the third) have also been the subject of extensive discussion in their own right, with a helpful overview (as well as some broader context) provided in Wood 2010.
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  1. La théorie Des antinomies dans la critique de Kant Par Hegel.Gerhard Funke - forthcoming - Les Etudes Philosophiques.
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  2. Die radikale Unbegreiflichkeit von Gott für den menschlichen Verstand.Markus Kohl - forthcoming - In Heiner F. Klemme & Bernd Dörflinger (eds.), Die Gottesidee in Kants theoretischer und praktischer Philosophie (Studien und Materialien zur Geschichte der Philosophie). Hildesheim, Germany:
    I examine the extent to which God is inscrutable to human reason in Kant's critical philosophy. I argue that Kant's view here is much more radical than the rationalist commonplace that we cannot grasp how divine perfection is compatible with the existence of (apparent) imperfections. In Kant's considered view, we are absolutely incapable of accurately representing God's nature in any minimally determinate way: when we try to go beyond the empty idea of a mere 'something', we inevitably distort the nature (...)
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  3. Kant’s Functional Cosmology: Teleology, Measurement, and Symbolic Representation in the Critique of Judgment.Silvia De Bianchi - 2022 - Hopos: The Journal of the International Society for the History of Philosophy of Science 12 (1):209-224.
    In the 1780s Kant’s critique of rational cosmology clearly identified the limits of theoretical cosmology in agreement with the doctrine of transcendental idealism of space and time. However, what seems to be less explored, and remains still a desideratum for the literature, is a thorough investigation of the implications of transcendental philosophy for Kant’s view of cosmology in the 1790s. This contribution fills this gap by investigating Kant’s view of teleology and measurement in the Critique of Judgment, exploring their implications (...)
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  4. Kant and Spinoza.Colin Marshall - 2021 - In Yitzhak Y. Melamed (ed.), A Companion to Spinoza. Chichester, UK: Wiley. pp. 517–526.
    Kant makes a striking reference to Spinoza in the 1788 Critique of Practical Reason. This chapter begins by investigating whether Kant directly concerned himself with Spinoza, focusing on Omri Boehm's recent affirmative argument. Kant thinks the objective principle yields radical metaphysical conclusions only in conjunction with further claims about specific conditioning relations. Kant's privileging of Spinozism among realist views seems generally detached from Spinoza's actual thought. The chapter deals with points of convergence or near‐convergence between Kant and Spinoza. It identifies (...)
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  5. To Suspend Finitude Itself: Hegel’s Reaction to Kant’s First Antinomy.Reed Winegar - 2016 - Hegel Bulletin 37 (1):81-103.
    Hegel famously criticizes Kant’s resolution of the antinomies. According to Sedgwick, Hegel primarily chastises Kant’s resolution for presupposing that concepts are ‘one-sided’, rather than identical to their opposites. If Kant had accepted the dialectical nature of concepts, then (according to Sedgwick) Kant would not have needed to resolve the antinomies. However, as Ameriks has noted, any such interpretation faces a serious challenge. Namely, Kant’s first antinomy concerns the universe’s physical dimensions. Even if we grant that the concept of the finite (...)
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  6. 'Ludewig' Molina and Kant's Libertarian Compatibilism.Wolfgang Ertl - 2014 - In Matthias Kaufmann & Alexander Aichele (eds.), A Companion to Luis de Molina. Brill. pp. 405-445.
    Elaborating on the substantial parallels between Molina’s and Kant’s attempts to reconcile human freedom with divine foreknowledge and natural causal determinism respectively, my aim is to establish a proper historical connection as well. Leibniz is shown to be the crucial mediator in two respects: (i) Kant knew Molina’s account of divine knowledge in general in its Leibnizian version through Baumgarten’s Metaphysica. In this work, scientia media plays no role in the explication as to how God knows absolute future contingents. (ii) (...)
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  7. Transcendental and Practical Freedom in the Critique of Pure Reason.Markus Kohl - 2014 - Kant Studien 105 (3).
    To many readers, it has seemed that Kant's discussion of the relation between practical and transcendental freedom in the Transcendental Dialectic is inconsistent with his discussion of the same relation in the Canon of Pure Reason. In this paper I argue for a novel way of preserving the consistency of Kant's view: in both the Dialectic and the Canon, 'transcendental freedom' requires the absence of determination by all natural causes, whereas 'practical freedom' requires the absence of determination by, specifically, sensuous (...)
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  8. The Square of Opposition: From Russell's Logic to Kant's Cosmology.Giovanni Mion - 2014 - History and Philosophy of Logic 35 (4):377-382.
    In this paper, I will show to what extent we can use our modern understanding of the Square of Opposition in order to make sense of Kant 's double standard solution to the cosmological antinomies. Notoriously, for Kant, both theses and antitheses of the mathematical antinomies are false, while both theses and antitheses of the dynamical antinomies are true. Kantian philosophers and interpreters have criticized Kant 's solution as artificial and prejudicial. In the paper, I do not dispute such claims, (...)
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  9. Metaphysics: A Critical Translation with Kant's Elucidations, Selected Notes, and Related Materials.Courtney Fugate, John Hymers & Alexander Baumgarten - 2013 - New York: Bloomsbury Academic. Edited by Immanuel Kant.
    Available for the first time in English, this critical translation draws from the original seven Latin editions and Georg Friedrich Meier's 18th-century German translation. Together with a historical and philosophical introduction, extensive glossaries and notes, the text is supported by translations of Kant's elucidations and notes, Eberhard's insertions in the 1783 German edition and texts from the writings of Meier and Wolff. For scholars of Kant, the German Enlightenment and the history of metaphysics, Alexander Baumgarten's Metaphysics is an essential, authoritative (...)
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  10. The Concept of World From Kant to Derrida.Sean Gaston - 2013 - New York: Rowman & Littlefield International.
  11. Maimonides on Creation, Kant's First Antinomy, and Hermann Cohen.Mark A. Kaplowitz - 2012 - Journal of Jewish Thought and Philosophy 20 (2):147-171.
    This paper describes a “double move“ made by Maimonides, Kant, and Hermann Cohen when they simultaneously dismiss and resolve the cosmological problem of the origin of the universe in time in order to represent creation as a moral issue. Maimonides claims to lack a compelling metaphysical argument regarding creation. However, a reading of Maimonides inspired by the views of Hermann Cohen finds him to be a Platonist who accepts creation from absolute privation so as to establish a moral world in (...)
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  12. The First Antinomy and Spinoza.Omri Boehm - 2011 - British Journal for the History of Philosophy 19 (4):683 - 710.
    Scholars commonly assume that Kant never seriously engaged with Spinoza or Spinozism. However, in his later writings Kant argues several times that Spinozism is the most consistent form of transcendental realism. In the first part of the paper, I argue that the first Antinomy, debating the age and size of the world, already reflects Kant's confrontation with Spinozist metaphysics. Specifically, the position articulated in the Antithesis ? according to which the world is infinite and uncreated ? is Spinozist, not Leibnizian, (...)
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  13. Sensibilism, Psychologism, and Kant's Debt to Hume.Brian A. Chance - 2011 - Kantian Review 16 (3):325-349.
    Hume’s account of causation is often regarded a challenge Kant must overcome if the Critical philosophy is to be successful. But from Kant’s time to the present, Hume’s denial of our ability to cognize supersensible objects, a denial that relies heavily on his account of causation, has also been regarded as a forerunner to Kant’s critique of metaphysics. After identifying reasons for rejecting Wayne Waxman’s recent account of Kant’s debt to Hume, I present my own, more modest account of this (...)
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  14. Bird on Kant's Mathematical Antinomies.A. W. Moore - 2011 - Kantian Review 16 (2):235-243.
    This essay is concerned with Graham Bird’s treatment, in The Revolutionary Kant, of Kant’s mathematical antinomies. On Bird’s interpretation, our error in these antinomies is to think that we can settle certain issues about the limits of physical reality by pure reason whereas in fact we cannot settle them at all. On the rival interpretation advocated in this essay, it is not true that we cannot settle these issues. Our error is to presuppose that the concept of the unconditioned has (...)
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  15. The realm of ends as a community of spirits: Kant and swedenborg on the kingdom of heaven and the cleansing of the doors of perception.Lucas Thorpe - 2011 - Heythrop Journal 52 (1):52-75.
    In this paper I examine the genesis of Kant’s conception of a realm of ends, arguing that Kant first started to think of morality in terms of striving to be a member of a realm of ends, understood as an ideal community, in the early 1760s, and that he was influenced in this by his encounter with the Swedish mystic Emanuel Swedenborg. In 1766 Kant published Dreams of a Spirit Seer, a commentary on Swedenborg’s magnum opus, Heavenly Secrets. Most commentators (...)
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  16. The Drama of Reason: Hume's Dialogue Concerning Natural Religion and the Antinomies of Kant's Critique of Pure Reason.Conor Barry - 2010 - Analecta Hermeneutica 2.
  17. From a Mereotopological Point of View: Putting the Scientic Magnifying Glass on Kant's First Antinomy.Alexander Gebharter & Alexander G. Mirnig - 2010 - Kriterion - Journal of Philosophy 23 (1):78-90.
    In his Critique of Pure Reason Immanuel Kant presents four antinomies. In his attempt to solve the first of these antinomies he examines and analyzes "thesis" and "antithesis" more thoroughly and employs the terms `part', `whole' and `boundary' in his argumentation for their validity. According to Kant, the whole problem surrounding the antinomy was caused by applying the concept of the world to nature and then using both terms interchangeably. While interesting, this solution is still not that much more than (...)
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  18. An Interpretation of Kant's Solution to the Third Antinomy.W. Michael Hoffman - 2010 - Southern Journal of Philosophy 13 (2):173-185.
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  19. Is Kant's Realm of Ends a Unum per Se? Aquinas, Suárez, Leibniz and Kant on Composition.Lucas Thorpe - 2010 - British Journal for the History of Philosophy 18 (3):461-485.
    Kant and Leibniz are interested in explaining how a number of individuals can come together and form a single unified composite substance. Leibniz does not have a convincing account of how this is possible. In his pre-critical writings and in his later metaphysics lectures, Kant is committed to the claim that the idea of a world is the idea of a real whole, and hence is the idea of a composite substance. This metaphysical idea is taken over into his ethical (...)
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  20. The antinomies of pure reason.Allen W. Wood - 2010 - In Paul Guyer (ed.), The Cambridge Companion to Kant's Critique of Pure Reason. Cambridge University Press.
  21. Die Reaktion der spekulativen Weltweisheit: Kant und die Kritik an den einfachen Substanzen.Andree Hahmann - 2009 - Kant Studien 100 (4):454-475.
    In the second half of the 18th century the voices criticizing the concept of simple substances as proposed by Leibniz and Wolff became increasingly louder. In response, Kant altered his theory of substances as first proposed in the 1750s. So for example, while his notion of substance in the Monadologia physica is simple and not merely in space, but fills space entirely, the Kantian position in the 1760s and early 1770s is quite different. This essay examines the solution Kant offers (...)
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  22. Transcendental illusion and antinomy in Kant and Deleuze.Henry Somers-Hall - 2009 - In Edward Willatt & Matt Lee (eds.), Thinking Between Deleuze and Kant: A Strange Encounter. Continuum.
    In this paper, I want to look at the way in which Deleuze's reading of Kant's transcendental dialectic influences some of the key thèmes of Différence and Répétition. As we shall see, in the transcendental dialectic, Kant takes the step of claiming that reason, in its natural functioning, is prone to misadventures. Whereas for Descartes, for instance, error takes place between two faculties, such as when reason (wrongly) infers that a stick in water is bent on the basis of sensé (...)
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  23. A Freewheeling Defense of Kant’s Resolution of the Third Antinomy.Todd D. Janke - 2008 - Kritike 2 (1):110-122.
    In the Critique of Pure Reason, in a chapter of the Transcendental Dialectic entitled "The Antinomy of Pure Reason," Kant addresses the question whether a thoroughgoing mechanistic determinism is reconcilable with the ascription of free agency to human beings. In the third antinomy, reason is shown to be divided against itself insofar as both of two competing, and seemingly irreconcilable claims, can be justified on independent grounds; on the one hand, the claim that everything in nature proceeds according to the (...)
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  24. Freedom, Spontaneity and the Noumenal Perspective.Chong-Fuk Lau - 2008 - Kant Studien 99 (3):312-338.
    For Kant, both morality and the possibility of objective knowledge presuppose freedom. His theory of freedom is based on the distinction between phenomena and noumena, concepts which represent two different ways of viewing things. The question, however, is whether it is justified to take the noumenal perspective in addition to the phenomenal one. Isn’t freedom an illusion, if we regard ourselves as free, while in fact we are not? The crux of the problem lies in recognizing that there is no (...)
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  25. Intuition and infinity: A Kantian theme with echoes in the foundations of mathematics.Carl Posy - 2008 - Royal Institute of Philosophy Supplement 63:165-193.
    Kant says patently conflicting things about infinity and our grasp of it. Infinite space is a good case in point. In his solution to the First Antinomy, he denies that we can grasp the spatial universe as infinite, and therefore that this universe can be infinite; while in the Aesthetic he says just the opposite: ‘Space is represented as a given infinite magnitude’ (A25/B39). And he rests these upon consistently opposite grounds. In the Antinomy we are told that we can (...)
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  26. Kant et l'équivoque du monde.Michaël Foessel - 2007 - Paris: CNRS.
    " L'énigme, c'est précisément qu'il semble évident que le monde existe pour nous. " C'est à cette énigme que se confronte Kant dès ses premiers écrits. Le projet critique de Kant prend son origine dans la critique de la cosmologie classique. A chaque étape de son développement, des écrits pré-critiques à l'Opus postumum, le rapport au monde est spécifié, que ce soit du point de vue de la sensibilité, de la connaissance ou de la morale. Avec Kant s'ouvre un nouvel (...)
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  27. What Is Kant's Second Antinomy About.Oscar Schmiege - 2006 - Kant Studien 97 (3):272-300.
    The central questions in this study are: What does Kant consider the essence of the dispute between Rationalists and Realist Empiricists which he titles the “Second Conflict of the Transcendental Ideas?” Why does he believe it supports such wider aims of the Critical Philosophy as: showing the impossibility of a Transcendental Realist explanation of the spatiotemporal world, which amounts to an indirect proof of Transcendental Idealism ; being the only means for detecting the transcendental illusion which leads to Transcendental Realism (...)
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  28. On kant’s definition of the monad in the monadologia physica of 1756.Gustavo Sarmiento - 2005 - Kant Studien 96 (1):1-19.
    It is well known that the modern atomists assumed the ancient thesis that things are composed of simple entities. It is also known that Leibniz went beyond atomism, since he affirmed that the true substances on which things are founded, the so-called monads, cannot be divisible or extended, for they are souls. For Christian Wolff, the elements of bodies are not extended; these elements have no figure and no magnitude whatsoever, they fill no space and are indivisible. In the Monadologia (...)
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  29. Kant’s Treatment of the Mathematical Antinomies in the First Critique and in the Prolegomena: A Comparison.Alberto Vanzo - 2005 - Croatian Journal of Philosophy 5 (3):505-531.
    This paper discusses an apparent contrast between Kant’s accounts of the mathematical antinomies in the first Critique and in the Prolegomena. The Critique claims that the antitheses are infinite judgements. The Prolegomena seem to claim that they are negative judgements. For the Critique, theses and antitheses are false because they presuppose that the world has a determinate magnitude, and this is not the case. For the Prolegomena, theses and antitheses are false because they presuppose an inconsistent notion of world. The (...)
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  30. Nicht naturalisierbar. Kants Freiheitsbegriff.S. K. A. Wendel - 2005 - In Georg Essen & Magnus Striet (eds.), Kant Und Die Theologie. Wissenschaftliche Buchgesellschaft. pp. 13--45.
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  31. Eugen Fink et Emmanuel Kant: La place de la philosophie dans la cosmologie.Francois Dion - 2003 - Kairos (Université de Toulouse-Le Mirail. Faculté de philosophie) 22:83-98.
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  32. Review: Grier, Kant's Doctrine of Transcendental Illusion[REVIEW]Béatrice Longuenesse - 2003 - Mind 112 (448):718-724.
  33. Hume's antinomy and Kant's critical turn.Wolfgang Ertl - 2002 - British Journal for the History of Philosophy 10 (4):617-640.
    The aim of this paper is to confirm that it was Hamann's translation of Hume's "Treatise" (I.4.7) which triggered Kant's critical turn in 1768/69. If this is indeed so, then Kant's inaugural dissertation must be reassessed, in particular the doctrine, to be found there, that we have cognitive access to the intelligible world. This doctrine is part of a strategy for tackling the problem highlighted by Hume; that there may be conflicting principles at work in the human mind, i.e., an (...)
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  34. Challenges to German idealism: Schelling, Fichte, and Kant.Kyriaki Goudeli - 2002 - New York: Palgrave.
    This book offers an important reappraisal of Schelling's philosophy and his relationship to German Idealism. Focusing on Schelling's self-critique in early identity philosophy the author rejects those criticisms of Schelling made by both Hegel and Heidegger. This work significantly redraws the boundaries of metaphysical thinking, arguing for a dialogue between rational philosophy, mythology and cosmology.
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  35. Kant on Rational Cosmology.Eric Watkins - 2001 - In Kant and the Sciences. Oxford University Press. pp. 70--89.
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  36. David Hume und die Dissertation von 1770.Wolfgang Ertl - 1999 - Peter Lang.
    I pursue a suggestion by Kreimendahl according to which it was Hamann's translation of Section I.4.7 of Hume's "Treatise" which triggered Kant's critical turn in 1768/69. In the section Hume put forward the idea that the principles at work in the human mind might be radically at odds with each other, i.e., that there might be an "antinomy" in the original meaning of the word. My claims are (i) that in his dissertation Kant attempted to solve the problem of antinomy (...)
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  37. Kant über die Teilbarkeit der Materie.Wolfgang Malzkorn - 1998 - Kant Studien 89 (4):385-409.
    In this paper it is argued that the _Physical Monadology of 1756 has to be seen as an attempt to evade the same paradox as the one given in the second antinomy of the _Critique of Pure Reason. Since this attempt presupposes the claim that space rests upon relations between substances, it contradicts the thesis that it is a mere form of intuition, presented by Kant in his dissertation of 1770. Therefore, at least since 1770 the paradox of the divisibility (...)
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  38. Unlocking the second antinomy: Kant and Wolff.Michael Radner - 1998 - Journal of the History of Philosophy 36 (3):413-441.
    Unlocking the Second Antinomy: Kant and Wolff MICHAEL RADNER But how in this business can metaphysics be reconciled with geometry, when it seems easier to mate griffins with horses than to unite transcendental philosophy with geometry?' Kant, x756 THE SECOND ANTINOMY, treating the proof and refutation of bodies as composed of simple substances, is one of the more puzzling sections of the Critique of Pure Reason. The thesis argument especially baffles commentators. Edward Caird in t 889 said: "Kant's statement of (...)
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  39. Kant on the Third Antinomy: Is Freedom Possible in a World of Natural Necessity?Chris Naticchia - 1994 - History of Philosophy Quarterly 11 (4):393 - 403.
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  40. Kant on the relation between the cosmological and ontological arguments.J. William Forgie - 1993 - International Journal for Philosophy of Religion 34 (1):1 - 12.
  41. Illusion and Fallacy in Kant’s First Paralogism.Michelle Gilmore Grier - 1993 - Kant Studien 84 (3):257-282.
  42. Kant’s Second Antinomy and Hume’s Theory of Extensionless Indivisibles.Dale Jacquette - 1993 - Kant Studien 84 (1):38-50.
  43. Les antinomies cosmologiques de Kant.Leo Freuler - 1992 - Revue de Théologie Et de Philosophie 124 (1):19-39.
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  44. A note on Kant's first antinomy.A. W. Moore - 1992 - Philosophical Quarterly 42 (169):480-485.
    An interpretation of Kant's first antinomy is defended whereby both its thesis and its antithesis depend on a common basic principle that Kant endorses, namely that there cannot be an ‘infinite contingency’, by which is meant a contingent fact about how an infinite region of space or time is occupied. The greatest problem with this interpretation is that Kant explicitly declines to apply counterparts of the temporal arguments in the antinomy to the world’s future, even though, if the interpretation is (...)
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  45. Hegel on Kant’s Antinomies and Distinction Between General and Transcendental Logic.Sally Sedgwick - 1991 - The Monist 74 (3):403-420.
    A common reaction to Hegel’s suggestion that we collapse Kant’s distinction between form and content is that, since such a move would also deprive us of any way of distinguishing the merely logical from the real possibility of our concepts, it is incoherent and ought to be rejected. It is true that these two distinctions are intimately related in Kant, such that if one goes, the other does as well. But it is less obvious that giving them up as Kant (...)
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  46. Hegel's Strategy and Critique of Kant's Mathematical Antinomies.Sally Sedgwick - 1991 - History of Philosophy Quarterly 8 (4):423 - 440.
  47. Kant’s Third Antinomy: Agency and Causal Explanation.John D. Greenwood - 1990 - International Philosophical Quarterly 30 (1):43-57.
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  48. The Logical Structure of the First Antinomy.Zeljko Loparic - 1990 - Kant Studien 81 (3):280-303.
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  49. Die kosmologischen Antinomien in der Kritik der reinen Vernunft und die moderne physikalische Kosmologie.Peter Mittelstaedt & Ingeborg Strohmeyer - 1990 - Kant Studien 81 (2):145-169.
  50. Das Weltproblem in Kants Kritik der reinen Vernunft: Kommentar und Strukturanalyse des ersten Buches und des zweiten Hauptstücks des zweiten Buches der transzendentalen Dialektik.Josef Schmucker - 1990 - Bonn: Bouvier.
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