conceive it as absolutely limited; we are thus said to be placed between two contradictories, neither of which is conceivable, but the one or other of which must be accepted, on the ground that of two contradictory propositions the one or the other must be true. But which is to be accepted we know not; we are perplexed between two opposite inconceivabilities; and this is what is meant by our knowledge "exploding in contradictions" when it applies itself to such subjects as Space and Time.
The implied argument is this; human reason explodes in contradictions, in other words, is nonplussed between two contradictory propositions, when it pursues the consideration of such themes as space and time. Therefore all reason must explode in like contradictions, must be baffled in a similar way, if we hold that there is any analogy, any point in common, between our and all other orders of intelligence, or that there are any laws binding on reason and knowledge universally. But to suppose that the highest reason should be thus baffled, is a supposition which is not to be entertained. Therefore the sound conclusion is, that our intelligence is diametrically different, essentially dissimilar in all respects, from intelligences of a superior order, and that there are no common laws binding on intelligence considered simply as such. There is thus no legitimacy in the process by which any of the laws of our thinking are laid down as valid for all thinking.
