Section 25
Original German
§ 25.
In Ansehung des Verhältnisses der Erscheinungen und zwar lediglich in Absicht auf ihr Dasein ist die Bestimmung dieses Verhältnisses nicht mathematisch, sondern dynamisch und kann niemals objectiv gültig, mithin zu einer Erfahrung tauglich sein, wenn sie nicht unter Grundsätzen a priori steht, welche die Erfahrungserkenntniß in Ansehung derselben allererst möglich machen. Daher müssen Erscheinungen unter den Begriff der Substanz, welcher aller Bestimmung des Daseins als ein Begriff vom Dinge selbst zum Grunde liegt, oder zweitens, so fern eine Zeitfolge unter den Erscheinungen, d. i. eine Begebenheit, angetroffen wird, unter den Begriff einer Wirkung in Beziehung auf Ursache, oder, so fern das Zugleichsein objectiv, d. i. durch ein Erfahrungsurtheil, erkannt werden soll, unter den Begriff der Gemeinschaft (Wechselwirkung) subsumirt werden, und so liegen Grundsätze a priori objectiv gültigen, obgleich empirischen Urtheilen, d. i. der Möglichkeit der Erfahrung, so fern sie Gegenstände dem Dasein nach in der Natur verknüpfen soll, zum Grunde. Diese Grundsätze sind die eigentlichen Naturgesetze, welche dynamisch heißen können.
Zuletzt gehört auch zu den Erfahrungsurtheilen die Erkenntniß der Übereinstimmung und Verknüpfung: nicht sowohl der Erscheinungen unter einander in der Erfahrung, als vielmehr ihr Verhältniß zur Erfahrung überhaupt, welches entweder ihre Übereinstimmung mit den formalen Bedingungen, die der Verstand erkennt, oder Zusammenhang mit dem Materialen der Sinne und der Wahrnehmung, oder beiden in einen Begriff vereinigt, folglich Möglichkeit, Wirklichkeit und Nothwendigkeit nach allgemeinen Naturgesetzen enthält; welches die physiologische Methodenlehre (Unterscheidung der Wahrheit und Hypothesen und die Grenzen der Zuverlässigkeit der letzteren) ausmachen würde.
Musean translation
Mouseia’s complete machine-assisted Musean translation, made directly from the complete German of the Prolegomena (AA IV 253–383, all §§1–60 and the Appendix), for fidelity, the steps of Kant’s argument, clarity and structure.
§ 25.
As regards the relation of appearances, and solely with respect to their existence, the determination of this relation is not mathematical but dynamical. It can never be objectively valid, and hence fit to constitute experience, unless it stands under a priori principles that first make experiential cognition of appearances possible in this respect. Appearances must therefore be subsumed under the concept of substance, which underlies every determination of existence as a concept of the thing itself; or, second, insofar as a succession in time is found among appearances—that is, an event—under the concept of an effect in relation to a cause; or, insofar as coexistence is to be cognized objectively, that is, through a judgment of experience, under the concept of community (reciprocal interaction). Thus a priori principles underlie objectively valid, though empirical, judgments: that is, the possibility of experience insofar as it is to connect objects in nature with respect to their existence. These principles are the laws of nature in the proper sense, which may be called dynamical.
Finally, judgments of experience also involve cognition of agreement and connection: not so much that of appearances with one another in experience, as their relation to experience in general. This relation contains either their agreement with the formal conditions that the understanding cognizes, or their connection with the material element of the senses and of perception, or both united in one concept; hence it contains possibility, actuality, and necessity according to universal laws of nature. This would constitute the physiological doctrine of method: the distinction between truth and hypotheses, and the limits of the reliability of the latter.
Plain English translation
Mouseia’s complete Plain English edition, made independently and directly from the same complete German text.
§ 25.
When we consider the relation of appearances solely with respect to their existence, determining this relation is not mathematical but dynamical. It can never be objectively valid, and therefore suitable for experience, unless it stands under a priori principles that first make experiential cognition of this relation possible. So appearances must be brought under the concept of substance. The concept of substance, as a concept of the thing itself, underlies every determination of existence. Or, second, if a succession in time is found among appearances—that is, an event—they must be brought under the concept of an effect in relation to a cause. Or, if their coexistence is to be known objectively, that is, through a judgment of experience, they must be brought under the concept of community, or reciprocal interaction. In this way a priori principles underlie objectively valid, though empirical, judgments. That is, they underlie the possibility of experience insofar as experience is to connect objects in nature with respect to their existence. These principles are the laws of nature in the proper sense. They can be called dynamical laws.
Finally, judgments of experience also include cognition of agreement and connection. This concerns not so much the agreement and connection of appearances with one another in experience, as their relation to experience in general. This relation involves either their agreement with the formal conditions that the understanding knows, or their connection with the material element of the senses and perception, or both united in one concept. It therefore involves possibility, actuality, and necessity according to universal laws of nature. This would make up the doctrine of method for natural science: the distinction between truth and hypotheses, and the limits of the reliability of the latter.
About this section
Section 25 is part of Prolegomena to Any Future Metaphysics by Immanuel Kant. This page sets the German original beside 2 direct-source translations, so any line can be checked against the source. It is section 32 of 72 in the work, which is kept in the European tradition.
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