But to return to the antinomy of infinite divisibility, {57} on which most of Zeno's arguments rest, you will perhaps expect me to say something of the different solutions which have been offered. In the first place, we must not forget Zeno's own solution. He did not propound this contradiction for its own sake, but to support the thesis of Parmenides. His solution is that as multiplicity and motion contain these contradictions, therefore multiplicity and motion cannot be real. Therefore, there is, as Parmenides said, only one Being, with no multiplicity in it, and excludent of all motion and becoming. The solution given by Kant in modern times is essentially similar. According to Kant, these contradictions are immanent in our conceptions of space and time, and since time and space involve these contradictions it follows that they are not real beings, but appearances, mere phenomena. Space and time do not belong to things as they are in themselves, but rather to our way of looking at things. They are forms of our perception. It is our minds which impose space and time upon objects, and not objects which impose space and time upon our minds. Further, Kant drew from these contradictions the conclusion that to comprehend the infinite is beyond the capacity of human reason. He attempted to show that, wherever we try to think the infinite, whether the infinitely large or the infinitely small, we fall into irreconcilable contradictions. Therefore, he concluded that human faculties are incapable of apprehending infinity. As might be expected, many thinkers have attempted to solve the problem by denying one or other side of the contradiction, by saying that one or other side does not follow from the premises, that one is true and the other false. David Hume, for example, {58} denied the infinite divisibility of space and time, and declared that they are composed of indivisible units having magnitude. But the difficulty that it is impossible to conceive of units having magnitude which are yet indivisible is not satisfactorily explained by Hume. And in general, it seems that any solution which is to be satisfactory must somehow make room for both sides of the contradiction. It will not do to deny one side or the other, to say that one is false and the other true. A true solution is only possible by rising above the level of the two antagonistic principles and taking them both up to the level of a higher conception, in which both opposites are reconciled.