I think it will be understood that I here do not mean the rules of the observation of a nature that is already given, for these already presuppose experience. I do not mean how (through experience) we can study the laws of nature; for these would not then be laws a priori, and would yield us no pure science of nature; but [I mean to ask] how the condi. tions a priori of the possibility of experience are at the same time the sources from which all the universal laws of nature must be derived. Sect. 18. In the first place we must state that, while all judgments of experience [Erfahrungsurtheile] are empirical (i.e., have their ground in immediate senseperception), vice versa, all empirical judgments [empirische Urtheile] are not judgments of experience, but, besides the empirical, and in general besides what is given to the sensuous intuition, particular concepts must yet be superadded-concepts which have their origin quite a priori in the pure understanding, and under which every perception must be first of all subsumed and then by their means changed into experience. 8 Empirical judgments, so far as they have objective validity, are judgments of experience; but those which are only subjectively valid, I name mere judgments of perception. The latter require no pure concept of the understanding, but only the logical connection of perception in a thinking subject. But the former always require, besides the representation of the sensuous intuition, particular concepts originally begotten in the understanding, which produce the objective validity of the judgment of experience. All our judgments are at first merely judgments of perception; they hold good only for us (i.e., for our subject), and we do not till afterwards give them a new reference (to an object), and desire that they shall always hold good for us and in the same way for everybody else; for when a judgment agrees with an object, all judgments concerning the same object must likewise agree among themselves, and thus the objective validity of the judgment of experience signifies nothing else than its necessary universality of application. And conversely when we have reason to consider a judgment necessarily universal (which never depends upon perception, but upon the pure concept of the understanding, under which the perception is subsumed), we must consider it objective also, that is, that it expresses not merely a reference of our perception to a subject, but a quality of the object.
For there would be no reason for the judgments of other men necessarily agreeing with mine, if it were not the unity of the object to which they all refer, and with which they accord; hence they must all agree with one another. Sect. 19. Therefore objective validity and necessary universality (for everybody) are equivalent terms, and though we do not know the object in itself, yet when we consider a judgment as universal, and also necessary, we understand it to have objective validity. By this judgment we know the object (though it remains unknown as it is in itself) by the universal and necessary connection of the given perceptions. As this is the case with all objects of sense, judgments of experience take their objective validity not from the immediate cognition of the object (which is impossible), but from the condition of universal validity in empirical judgments, which, as already said, never rests upon empirical, or, in short, sensuous conditions, but upon a pure concept of the understanding. The object always remains unknown in itself; but when by the concept of the understanding the connection of the representations of the object, which are given to our sensibility, is determined as universally valid, the object is determined by this relation, and it is the judgment that is objective. To illustrate the matter: When we say, "the room is warm, sugar sweet, and wormwood bitter," 9 -- we have only subjectively valid judgments, I do not at all expect that I or any other person shall always find it as I now do; each of these sentences only expresses a relation of two sensations to the same subject, to myself, and that only in my present state of perception; consequently they are not valid of the object. Such are judgments of perception. judgments of experience are of quite a different nature. What experience teaches me under certain circumstances, it must always teach me and everybody; and its validity is not limited to the subject nor to its state at a particular time. Hence I pronounce all such judgments as being objectively valid.
