 There are a few aspects of this method that need to be emphasized. First, the second step in the method involves much more than just identifying a class of basic laws and concepts. If a philosopher were to axiomatize a physical theory, even a fundamental one, for the Marburgers that would be only the first step. A philosopher also needs a story of how just these laws and just these concepts make it possible for the theory to make true claims about objects—a story that will require a very general account of objective validity itself. Second, the transcendental method requires demonstrating the unity of culture. A philosophy of arithmetic should show how the laws of arithmetic fit in with the laws of geometry and analysis to form the unity of mathematics; how the laws of mathematics are preconditions of all natural science to form the unity of science; and all the way up to the unity of culture. Third, these two steps are interrelated. The notion of objective validity itself is analyzed in step two on the basis of reflection on the details of concrete culture from step one; the philosopher in step one collects the relevant facts about an area of culture because she has in mind the step two goal of explaining its objective validity, in a unified account of the validity of all culture. Fourth, the method is non-skeptical, non-revisionary, and unconcerned with certainty. Since it takes an area of culture as a fact, it rules out radical skepticism about the validity of an area of culture, and it has no room to advocate a radical revision in that area of culture. Though the goal of the transcendental method is to provide foundations for culture, these foundations are not meant to be certain. Transcendental logic, one might say, is a semantic, not a Cartesian project. Fifth, though the transcendental method is rooted in the concrete facts of contemporary culture, it is nevertheless possible and even necessary for a philosopher to take sides on contested questions within culture. A philosopher is not a bystander in culture. So, for instance, Cohen argues for infinitesimal over limit methods in the calculus, for Herz’s mechanics over its rivals, for liberal democracy over monarchy. After all, the transcendental philosopher, having studied the method of an area of culture and its long historical development, can show that one party in a dispute has departed in some fundamental way from that method. And the philosopher also has her eye on the question of the foundations of the objective validity of an area of culture (and its integration into a synthetic account of the objective validity of all culture), and so can intervene to show that one approach in a controversy is better suited to make objective validity possible.