Transcendental knowledge differs from the usual two points. The first is that for him the credibility of things is pure prehistory, outside of which he goes out to seek his reasons. The second is that it is divided into two situations: I am also: there are things outside me that in the ordinary consciousness merge, just to be able to prove their identity and to show their actual connection, which in the ordinary consciousness only it feels. Transcendental knowledge, insofar as it is purely subjective, is knowledge of knowledge. The nature of the transcendental way of thinking must be that in it, too, what in any other thought, knowledge or action is used by consciousness and is absolutely non-objective is realized and becomes objective, in a word it consists in the constant transformation of the subjective into an object for itself.Transcendental art consists precisely in the ability to remain constantly in this duality of action and thinking.

A division of transcendental philosophy.

This subdivision is determined by those initial convictions that it recognizes as valid. These beliefs must be traced back to ordinary reason. If we return to the view of the ordinary view, we will find the following beliefs rooted in the human mind. It is not only that there is a world of things outside us, but also that our ideas correspond to them so that there is nothing else besides what we imagine in them. The second also immediate belief is that the notions that arise in us without necessity, freely, can move from the world of thought into the real world and gain an objective reality. The solution to this problem is a practical philosophy. With these two problems, we find ourselves tangled in a contradiction. According to the second one, the dominance of thought on the sense world is required. But how is such dominance thought, when, according to the first idea, it is only a slave to the subjective in its origin? Because of the theoretical credibility, we lose practical, practical, theoretical. It is impossible in our knowledge to have truth, and in our will - a reality. The question: "how one can think at the same time that the concepts are in conformity with the subjects and the objects with the ideas" is the highest task of the transcendental philosophy. It comes to the conclusion that the philosophy of natural aims and theology is that unifying point of the theoretical and practical philosophy.

Body of Transcendental Philosophy

The only immediate object of transcendental consideration is subjective. Therefore, the only organ is the inner sensation. Philosophy, like art, rests on productive ability, and the difference between them rests on the different direction of productive power. When in art production is directed outward to reflect unconsciously through works, the philosophical production is directed directly inward to reflect unconsciously in the intellectual outlook. Therefore, the real sense of this kind of philosophy is aesthetic, and that is precisely why the philosophy of art is the true organ of philosophy. As natural science generates idealism from realism, by enlivening natural laws into laws of intellect or adding formal to material, similarly transcendental philosophy raises realism from idealism by materializing the laws of intellect to natural laws or adding material to formal.