to expand infinitely, while the other strives to apprehend or find itself in this infinity, and I will cause the world of intelligences with the whole system of their representations to rise up before you. The two forces were derived from F.W.J. von Schelling's System of Transcendental Idealism of 1800. In that work, Schelling offers the first systematic use of dialectic (thesis, antithesis and synthesis), though it is not a term he uses. Dialectic only works if the original term (the thesis) already contains its opposite within itself. Schelling derived this original duality by arguing that: knowledge requires a relation between subject and object, and if there is a relation between subject and object, they must have something in common: an original union. See the Wikipedia article on the System of Transcendental Idealism for further information. We thus have an origin for all things known in this world, an origin which is both a unity and something characterised by division (into two forces which foreshadow the subject/object distinction). The division supplies the two forces Coleridge mentioned. Coleridge had clearly hoped to modify Schelling's argument (the transcendental deduction) so as to put it in a conservative, Trinitarian context. However, with half of the Biographia already printed, Coleridge realised that his proposed modifications were not going to work, a crisis he solved by inventing a 'letter from a friend' advising him to skip the deduction and move straight to the conclusion. It was a brilliant rhetorical solution, but also a decision which laid him open to charges of philosophical dilettantism and plagiarism, subjects of much controversy. The underlying problem is that Schelling dialectic does not ever supply a final synthesis in which the two forces find equilibrium (a moment of true self-instantiation), which means that they cannot account for a Trinitarian God who is the origin of all things. Reid and Perkins argue that in September 1818 Coleridge solved the technical problems he had earlier faced in the Biographia, and that he provides a firmer foundation for the Schelling's two forces in the Opus Maximum, where he offered a critique of the form of logic underlying Schelling's system. In the Opus Maximum the two forces are the ground of the finite or human realm, but the true origin of all things lies in the Trinity. For Coleridge, the Trinity is the form in which the divine will instantiates itself, in a way