 Hence, it is not so much the case that science on the Marburgers’ conception loses all traction on the phenomenal or “actual” world, as that they are asking an entirely different question. While for Kant himself such traction is the only warrant that we are cognizing a genuine object, for Natorp the nexus of science and apparent reality is irrelevant to the spontaneous, legislating factor of science that is the activity of reason alone and therefore of paramount interest to philosophy. How such essentially subjective application of categories to sensible phenomena in fact happens is a problem of psychology, not philosophy, to investigate. Thus we must be very careful in interpreting the Marburg talk of “scientific experience”: it is not experience in general or psychological (subjective) experience (Erlebnis), but scientific (objective) experience (Erfahrung) which is the “fact” whose transcendental sources philosophy is to seek (cf. Natorp 1910c: 13). Yet we must not in turn take this scientific “experience” to mean “experience cleansed by experiment” (to paraphrase  Helmholtz[16]  ): experiment by definition obviously remains empirical. Rather, by “scientific experience” Natorp just means the “legislative” act of categorial “Grundlegung”, of  “hypothesis”.[17] 