Abstract
"I entitle transcendental," Kant said, "all knowledge which is occupied not so much with objects as with the mode of our knowledge of objects in so far as this mode is to be possible a priori."1 We have seen how the spirit of Kant's enterprise is at work in most of the current concern with language. The predominant and explicit investigations of lan-guage, to use another of Kant's terms, inquire into the conditions of the possibility of speaking, setting aside the question what point there is to what actually has been said and the question what needs to be said.