Over the past decades there has been increasing interest in the idea that Heidegger was a “transcendental philosopher” during the late 1920s. Furthermore, a consensus has started to emerge around the idea that Heidegger must be thought of as a transcendental thinker during this time. For the most part this means to first experience how Heidegger's work inherits this term from Kant or Husserl so that one can then experience how Heidegger creatively adapts this inheritance. The aim of this paper (...) is to show that such an approach is unhelpful. The aim of this paper is instead to show that transcendental philosophy bears a wholly renewed meaning in Heidegger's fundamental ontology and that this meaning must be understood in an intrinsic connection with the fundamental-ontological problem of transcendence. Articulating this connection will show how Heidegger makes transcendental philosophy properly phenomenological. Over the past decades there has been increasing interest in the idea that Heidegger was a “transcendental philosopher” during the late 1920s. Furthermore, a consensus has started to emerge around the idea that Heidegger must be thought of as a transcendental thinker during this time. For the most part this means to first experience how Heidegger's work inherits this term from Kant or Husserl so that one can then experience how Heidegger creatively adapts this inheritance. The aim of this paper is to show that such an approach is unhelpful. The aim of this paper is instead to show that transcendental philosophy bears a wholly renewed meaning in Heidegger's fundamental ontology and that this meaning must be understood in an intrinsic connection with the fundamental-ontological problem of transcendence. Articulating this connection will show how Heidegger makes transcendental philosophy properly phenomenological. For a brief time during the late 1920s Heidegger speaks of his philosophical vision in “transcendental” terms; indeed, the title for the whole first part of Being and Time even speaks of winning a specifically “transcendental horizon” for the question of being. Conversely, the past few decades have seen an increasing interest in transcendental philosophy. Indeed, one might even say that there has been a renewed desire for the transcendental – for its rationality, for its metaphysical power and loftiness, for its epistemological armour or for its power to unify traditions – and this desire has lead to all sorts of “transcendental interpretations of … ” Accordingly, while under other circumstances Heidegger's talk of the transcendental might have been brushed under the rug as a “metaphysical” embarrassment it has instead become increasingly commonplace for scholars to thematically engage with this aspect of Heidegger's work. Properly speaking, there is no getting around the way that Heidegger positions his work in transcendental terms during the late 1920s. But language is a mercurial thing; so if there is no getting around the idea that there is something “transcendental” about Heidegger's work from the late 1920s, there is equally no getting around the question concerning the meaning of this ascription. What does it mean to be transcendental? What does it mean for Heidegger to be transcendental? These are questions which remain for us, and how we respond to these questions will have a significant effect on our reading of Heidegger. In fact, as this paper will demonstrate by example, how we respond to these questions has a significant effect on our understanding of the meaning and demands of the “task of thinking” as presented to us by Heidegger's work from the late 1920s. The question about the meaning of the term “transcendental” in Heidegger's late 20s philosophy is both modest and immodest. On the one hand it is a very small topic – perhaps, one might even suspect, a merely pedantic one – but on the other hand it aims at the highest question, namely, the Seinsfrage. In order to investigate these questions I will begin by presenting the most common contemporary interpretations of Heidegger's transcendental philosophising in connection with some reflections on the history of the concept of the transcendental. Secondly, I will demonstrate the formal meaning of the word “transcendental” in Heidegger. Thirdly, working from this foundation I will more fully clarify the meaning of a Heideggerian transcendental philosophy through an investigation of the concepts, problems and phenomena arising from the preceding analysis. Here, in §3, the significance of Heidegger's concept of the “transcendental” is explicitly grappled with. (shrink)