Monadology Kant gives his adherence to dynamism (matter the product of attraction and repulsion), and makes the monads or elements of body fill space without prejudice to their simplicity.  A series of treatises is devoted to subjects in natural science:  The Effect of the Tides in retarding the Earth’s Rotation; The Obsolescence of the Earth; Fire (Inaugural Dissertation), Earthquakes, and the Theory of the Winds.  The most important of these, the General Natural History and Theory of the Heavens, 1755, which for a long time remained unnoticed, and which was dedicated to Frederick II., developed the hypothesis (carried out forty years later by Laplace in ignorance of Kant’s work) of the mechanical origin of the universe and of the motion of the planets.  It presupposes merely the two forces of matter, attraction and repulsion, and its primitive chaotic condition, a world-mist with elements of different density.  It is noticeable that Kant acknowledges the failure of the mechanical theory at two points:  it is brought to a halt at the origin of the organic world and at the origin of matter.  The mechanical cosmogony is far from denying creation; on the contrary, the proof that this well-ordered and purposive world necessarily arose from the regular action of material forces under law and without divine intervention, can only serve to support our assumption of a Supreme Intelligence as the author of matter and its laws; the belief is necessary, just because nature, even in its chaotic condition, can act only in an orderly and regular way.

The empirical phase of Kant’s development is represented by the writings of the 60’s. The False Subtlety of the Four Syllogistic Figures, 1762, asserts that the first figure is the only natural one, and that the others are superfluous and need reduction to the first.  In the Only Possible Foundation for a Demonstration of the Existence of God, 1763, which, in the seventh Reflection of the Second Division, recapitulates the cosmogony advanced in the Natural History of the Heavens, the discussions concerning being ("existence” is absolute position, not a predicate which increases the sum of the qualities but is posited in a merely relative way), and the conclusion, prophetical of his later point of view, “It is altogether necessary that we should be convinced of the existence of God, but not so necessary that his existence should be demonstrated” are more noteworthy than the argument itself.  This runs:  All possibility presupposes something actual wherein and whereby all that is conceivable is given as a determination or a consequence.  That actuality the destruction of which would destroy all possibility is absolutely necessary.  Therefore there exists an absolutely necessary Being as the ultimate real ground of all possibility; this Being is one, simple, unchangeable, eternal, the ens realissimum and a spirit.  The Attempt to introduce the Notion of Negative Quantities into Philosophy,