Last week I uploaded the video below to YouTube. I’ve had an addendum on my mind which I’d like to get off my chest here. I proposed in the video that transcendental time has six basic points or what I’m now calling STATIONS. Different versions of transcendental philosophy populate these stations in different ways. (Transcendental philosophy is the tradition of philosophy that accepts the Kantian limitations on knowledge of the in-itself, but temporalizes the transcendental subject of philosophy by turning it into a series of world-historical paradigms - which unfold according to transcendental time).
I mentioned six stations in the video: the subject, the in-itself, the cascade of paradigms, the eschaton, the recommended attitude, and an account of epistemology. But there is a seventh station, the nature of which is especially difficult to articulate - it can kind of be collapsed into the sixth or the fifth, but I feel like it deserves emphasis on its own:
Basically it is an account of philosophy’s capacity to act or catalyze rather than merely to know. Every system of transcendental philosophy understands itself as a deed, kind of, one that is initiating a new era, pushing intelligibility to a new height beyond the current coordinates of what is conceivable. This is always the least explicit aspect of the system - whether it considers itself to be answering a question once and for all, putting history to an end once and for all, triggering an explosion, giving birth to a new type of being. I feel like this is closely related to the sixth station - the account of how transcendental time is supposed to be known, what cultural materials are used, how they are configured and so on, and also related to the fifth station concerning the ‘recommended attitude’. But with this station the philosophy itself is doing something - so it isn’t a recommendation to the reader, like the 5th, nor is it an account of philosophy’s ability to know, like the 6th.