 Kant’s antinomies led to the dialectical methods of Fichte, Schelling, and Hegel, and were thus to prove immensely influential. But it was clearly controversial whether the antinomies in fact required the distinction between appearances and things in themselves; Hegel, for example, surely thought not. For the argument that only transcendental idealism can resolve the antinomies seems to be circular: unless one assumes that our representations of space and time give us not only reliable but also complete information about the nature of space and time and all things in them, there is no reason to assume that the limits of our representations of space and time—their indefiniteness and the contingency of any starting- or stopping-point in them—are also in fact true of space and time and everything in them in themselves. Kant’s indirect proof for transcendental idealism therefore is not conclusive (see Guyer 1987: chapter 18).