B'chol dor vador all year round

Rambam Chametz uMatzah 7:6 connects these words with both Devarim 6:23 and Devarim 5:15:

In each and every generation, a person must present himself as if he, himself, has now left the slavery of Egypt, as [Deuteronomy 6:23] states: "He took us out from there." Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]" (It is necessary to quote this verse in addition to the one mentioned previously. The previous verse teaches us that the redemption from Egypt is a continuous activity, affecting us at present as well. This verse emphasizes that we are obligated to recognize and recall that fact.) - i.e., as if you, yourself, (even though physically, you did not experience this slavery.) were a slave and went out to freedom and were redeemed.

The verse in Devarim requires us to remember continually all year around, and so is the specific obligation from the haggadah. There is a similar suggestion in Sefer Abudarham, Pesach, The Haggadah 41 connecting to another continual obligation to remember Devarim 16:12:

“In every generation a person is obligated to see oneself as if one went forth from Egypt.” In other words, one should see and look at oneself as if one was a slave and went forth to freedom from Egypt. This is what the Scriptural verse states: “You shall remember that you were a slave in Egypt.” (Deut 16:12) As if you yourself were a slave and you were redeemed. We do not read it להראות “To present oneself,” but rather as לראות את עצמו “to see oneself.” (See Mishnah Pesaḥim 10:5 and BT Pesaḥim 116b which state לראות את עצמו. In the Rambam’s text of the Haggadah it says, however להראות את עצמו.) This is the text in the order of prayers of Rav Amram.

In other words, logically speaking, one could draw a conclusion for the continual obligation. However that is a very lofty level to achieve. There is an edition of haggadah by the Author of Divrei Sofrim series of books in halakhah R. Nachum Jaworow, which included 11 commentaries of rishonim with his super-commentaries on some of them. (I spell his last name using Polish spelling of the Ukrainian city Yavoriv). Specifically in the Beyur al Abudraham he writes, quoting Sefer Ohr RaShaZ Parshas Bo, that this obligation can only be fulfilled by one or two people in generation. The intention of ChaZaL is not to obligate of reaching such a lofty level, only to perform actions and picture in one's mind how it would have occurred.

Also, in the peirush Niv Sefasaim he notes a similar lofty conclusion made by Netziv, which can be found in his Haggadah Imrei Shefer on the same words of the Haggadah. Netziv makes a parallel with Sanhedrin 37a "One is obligated to say that the world was created for my sake" to conclude that one is obligated to state that Exodus from Mitzraim occured for his/her own sake. Both clearly indicate how far one can go spiritually when contemplating on these matters, however the obligaion for everyone stops short as indicated in Beyur al Abudarham.