"that which goes beyond" (transcends) any possible knowledge of a human being. For him transcendental meant knowledge about our cognitive faculty with regard to how objects are possible a priori. "I call all knowledge transcendental if it is occupied, not with objects, but with the way that we can possibly know objects even before we experience them." Therefore, metaphysics, as a fundamental and universal theory, turns out to be an epistemology. Transcendental philosophy, consequently, is not considered a traditional ontological form of metaphysics. Kant also equated transcendental with that which is "...in respect of the subject's faculty of cognition." Something is transcendental if it plays a role in the way in which the mind "constitutes" objects and makes it possible for us to experience them as objects in the first place. Ordinary knowledge is knowledge of objects; transcendental knowledge is knowledge of how it is possible for us to experience those objects as objects. This is based on Kant's acceptance of David Hume's argument that certain general features of objects (e.g. persistence, causal relationships) cannot be derived from the sense impressions we have of them. Kant argues that the mind must contribute those features and make it possible for us to experience objects as objects. In the central part of his Critique of Pure Reason, the "Transcendental Deduction of the Categories", Kant argues for a deep interconnection between the ability to have consciousness of self and the ability to experience a world of objects. Through a process of synthesis, the mind generates both the structure of objects and its own unity. A metaphilosophical question discussed by many Kantian scholars is what transcendental reflection is and how transcendental reflection is itself possible. Valentin Balanovskiy shows that this is a special instrument inherent in our consciousness, something by what individuals can distinguish themselves from any other objects of reality. Stephen Palmquist argues that Kant's solution to this problem is an appeal to faith. For Kant, the "transcendent", as opposed to the "transcendental", is that which lies beyond what our faculty of knowledge can legitimately know. Hegel's counter-argument to Kant was that to know a boundary is also to be aware of what it bounds and as such what lies beyond it – in other words, to have already transcended it. Contemporary philosophy In phenomenology, the "transcendent" is that which transcends our own consciousness: that which is objective rather than only a phenomenon