sgression.РThis entails an obvious consequence: that criticism is no longer going to be practiced in theРsearch for formal structures with universal value, but rather as a historical investigation into theРevents that have led us to constitute ourselves and to recognize ourselves as subjects of what weРare doing, thinking, saying. In that sense, this criticism is not transcendental, and its goal is notРthat of making a metaphysics possible: it is genealogical in its design and archaeological in itsРmethod. Archaeological -- and not transcendental -- in the sense that it will not seek to identifyРthe universal structures of all knowledge or of all possible moral action, but will seek to treatРthe instances of discourse that articulate what we think, say, and do as so many historical events.
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