§2.8 — Productive perpetuation of the critical tradition sets, as a preliminary task, discrimination between the necessities of transcendental philosophy and its contingencies.* Prominent among these latter is the temptation to philosophical anthropology, characterized most significantly by the identification of the human subject as the primary locus of time-synthesis. In this regard, the Bitcoinization of transcendental philosophy is direct, and drastic.
§2.81 — The time of the blockchain is absolute, non-geometric, synthetic, and intensive.** It produces a univocal order (sequence), and in the end does only this. Sequential ambivalence would make the double-spending problem intractable. Bitcoin teaches that a DSP solution cannot be less than absolute time. Bitcoin’s engine of selection is priority, primacy, or ordinal privilege – being first in line, or first past the post. Bitcoin mining is a race. Insofar as the winner of the race can be decided automatically – without controversy or irreducible relativistic complication – then sequential decidability is established in general. Philosophical modernization and the production of secure money are, at this precise point, indistinguishable, not only logically, but also ontologically, or numerically, through the singularity of their occurrence.
§2.82 — The most modest plausible interpretation of Bitcoin is that its tacit perspective replaces (a lost) absolute time. A stronger proposal is that absolute time is, with the blockchain, inaugurated. To articulate the thesis (more informatively) in reverse: The philosophy of absolute time anticipates the blockchain. In still other words, it retro-chronically depends upon it. Only in the blockchain does geometrically-irreducible arithmetic series find instantiation. Primordial time synthesis is henceforth something the technosphere knows how to do.
§2.83 — By the strictest conceivable (i.e. transcendental) principle, nothing beyond the blockchain has authority in relation to the blockchain, or could have. Were this not the case, a ‘trusted third party’, or organ of transcendent oversight, would remain operative, such that – reciprocally – the minimum conditions for the realization of Bitcoin would remain inaccessible. In other words, the Bitcoin protocol is transcendental because it is essentially beyond appeal. The idea of a superior tribunal is immanently nullified by it. Furthermore, not only is the Bitcoin blockchain transcendental, and thus unsurpassable, but also the model of the transcendental installed by the blockchain is itself unsurpassable. ‘The buck stops here’ in an ultimate definition. A certain ‘end of philosophy’ is thus reached. To argue otherwise is once again to propose an actual, or merely possible, court of appeal where there cannot, in principle, be one. There is nowhere to take a case against the blockchain and its statement of reality unless to a manifestly – i.e. effectively – inferior authority. All stubborn metaphysical commitments to the contrary case lack a realizable criterion, and can only regress to politics as a proxy. They might – and in fact will – be entertained, but no one will seriously bet upon them. Their enforcement requires escalating coercion, destined to reach levels that can only eventually prove impractical.
* This task is ‘preliminary’ because it is crudely (or pre-critically) formulated. Rigorization of critique coincides with the swapping-out of categorical understanding for diagonal conceptuality. ‘Necessity’ and ‘contingency’ – which apply solely to comprehensible objects – are patently ill-suited to the conditions of possibility for objectivity as such. An adequate formula could only be problematic, pseudo-paradoxical, and cryptic. It is expressed as a contingent necessity, or necessary contingency, compressed into a critical conception of chance. The philosophical work of singularity – as transcendental event – has obvious and extreme relevance. The religious evocations of an absolute occurrence do nothing in themselves to dispel its cognitive compulsion. Critique has to be some such thing, if it is in reality anything at all. As a matter of indissoluble principle, no mere datum of intellectual history can provide philosophical direction. Comparably, critique gropes towards self-apprehension as an essential accident (with accidental essence).
** To briefly recapitulate these characteristics, in order, the time of Bitcoin is:
(a) Absolute, by definition, since time-relativity is essentially identical to a double-spending predicament.
(b) Non-geometric, since succession cannot be adequately modeled in space, unless, tautologically, by designating a ‘time-line’ or ‘time-axis’ whose temporal intelligibility is strictly derivative. On any line, time-gradient can be referenced, but not described.
(c) Synthetic (rather than analytical), because innovation is intractable to anticipation, having the cryptographic structure of a trap-door function. Discovery process is irreducible.
(d) Intensive, because the order of succession is serial envelopment.