What I have been calling the transcendental field and Brandom just calls the transcendental is supposed to be social, historical, and linguistic in its constitution, but nonempirical in its manner of subsisting. Its content would be like a vast implicit structure that is continually being implicitly replaced by new versions incorporating further historical experience. Brandom does not use terms like “field” or “structure” in this context, but the point I currently want to consider is just the nonempirical but historical character of the transcendental, which might seem paradoxical.
There is a related issue with the associated universal “community” of rational beings that I have invoked. This would be larger than any empirical community. It also would not exist at a moment in time, but rather would include an extension across the span of a history, including a past that may need to be reinterpreted, and a future that is not yet determined. But in principle, each participant in the rational community should have some empirical correlate in an actual rational animal existing at some time.
The answers lie, I believe, in the delicate way empirical and transcendental subjectivity are related. Without ever directly intermingling or even existing in the same way, they are each indirectly affected by the other. I have previously begun to sketch how this could be possible (see What Is “I”; Subject; Psyche, Subjectivity; Individuation). (See also Geist; Hegelian Genealogy; Rational/Talking Animal; Ethos, Hexis.)