similar organisation of the different subjects. Or: we must assume that the judgement of taste is really a disguised judgement of Reason upon the perfection discovered in a thing and the reference of the manifold in it to a purpose, and is consequently only called aesthetical on account of the confusion here attaching to our reflection, although it is at bottom teleological.

In the latter case we could declare the solution of the antinomies by means of transcendental Ideas to be needless and without point, and thus could harmonise these laws of taste with Objects of sense, not as mere phenomena but as things in themselves. But we have shown in several places in the exposition of judgements of taste how little either of these expedients will satisfy.

However, if it be granted that