 Now, according to Hegel such a conception has something to be said for it as well as against it. Kant has a point in showing, via the antinomies, that dialectics is “a necessary function of reason”, and in defending “the necessity of the contradiction which belongs to the nature of thought determinations” (Hegel, 1831, p. 56). However, Kant takes from this only the familiar result that reason is incapable of knowing the Absolute, that is, actual reality. A dialetheic interpretation holds that, on the contrary, we should abandon such “tenderness for the things of this world”, and the idea that “the stain of contradiction ought not to be in the essence of what is in the world; it has to belong only to thinking reason” (Hegel, 1830, p. 92). On a dialetheic interpretation, contrary to what Kant held, the Kantian antinomies are not a reductio of the illusions of reason; they are perfectly sound arguments, deducing the dialetheic nature of the world. (For a reconstruction of this Kantian-Hegelian debate, see Part II of Priest 2002.) Hegel himself has been interpreted as being a dialetheist. Notably, d’Agostini argues that while Hegel held that some conjunctions of contradictory sentences are true, he did so without the further commitment that either of the two contradictory terms are separately true; see d’Agostini 2021.