Chapter VI - The Hermeneutics Of Absolute Typology

	In this chapter one last heuristic device will be sketched out for the differentiation of transcendental-absolute styles in religious-philosophical exposition. This provisional scheme will attempt to categorize various interrelated types (and aspects) of absolute philosophy in such a manner that will allow this hermeneutic treatment, through forms of accommodation and distinction, to be applied to the structural-function of a particular instance of a transcendental-absolute style of textual discourse. In this manner the sense of the absolute involved in that particular discourse will be clarified. By absolute is meant transcendental, i.e., a perspective that considers the phenomenal constitution qua constitution. However, the manner in which this sense of the absolute is given an exposition will differ dependent on the style of discourse adopted or implied. Access to a transcendental style of discourse is always through the explicit, or implicit, presence of a transcendental suspension. Removal of that suspension will result in the phenomenalization of that sense of the absolute and its consequent removal from this type of discourse. Hence we can also differentiate a number of religious-philosophic styles that might be called absolutist in nature that correctly fail in their being instances of a transcendental-absolute exposition through their lack, or inadequate imposition, of a transcendental suspension or their deficient preservation, or removal, of the same. These instances of a non-transcendental-absolute exposition will be labelled absolutist philosophies or pseudo-absolute philosophies, their aspirations involving some form of structural-functional absolutization in their  described/prescribed formulation. In distinction to these absolutist variants absolute philosophies will be classified as such through the necessary imposition of a centrally placed transcendental suspension and the erection of some particular philosophical formularization imposed upon this minimum requirement.
	Thus we can perceive that this classification between absolutist and absolute religious/philosophical formulation is determined by reference to a phenomenal-transcendental distinction, i.e., expositions centered in the natural attitude of some form or other versus expositions that adopt a trans-phenomenal constitutional-perspective. 
	The phenomenal perspective, or dimension, can be seen as relative, mundane in its characterizations, empirical (to some degree or other) and as natural in its explicit or implicit attitude or orientation. On the other hand the trans-phenomenal perspective, or dimension, is absolute (as defined), transcendental, transcendental-phenomenological in aspiration and as ultimate-orientated in its provisional formulation(s). In distinction to a Relative dimension we can refer to an Absolute dimension. However, I would like to refer to a sense of the Absolute, as opposed to a sense of the absolute, when the former implies that the religious treatment of its sense of the absolute is in terms of reference that involve an explicitly articulated sense of the numinous or divine, or i.e., some sense of the religious par excellence. This distinction is important to note because, for the present at least, although the Neoplatonic tradition involves an explicit sense of the Absolute the Buddhist tradition of the Perfection of Wisdom involves no explicit sense of the Absolute. However, this differential state of affairs must be subjected to a series of qualifications in order to clarify just what is involved in making this simplistic type of statement. Hence the raison d'être behind the formulation of this provisional scheme in this chapter and its critical use in the next.
	This scheme involves three distinctions of which the second will be the main focus of our attention. These three divisions will be the general pre-conditional grounds for the exposition of an absolute philosophy, the nature of its conditional stylistic presentation and the explicit/implicit post-conditional (functional) consequences of that type of exposition.
	As a series of non-argued observations on the nature of the general pre-conditional grounds for the exposition of an absolute philosophy I would like to note the following. 			First, it would seem to be the case that a mature instance of an absolute philosophical treatment involves some form of academic, or pseudo-academic, tradition that possesses some historical sense of its own inherited tradition, its variant formulations and the controversial climate surrounding the gestation of those variant traditions. Second, the desire to possess foundations of a more sure nature than hitherto presented in the debate involving these variants vis-à-vis themselves, that overall tradition, and forms of interaction involving pre-traditional influences and non-traditional influences. Third, a well developed sense of logic, rules of debate; a well developed sense of criticism and some ability to deal with a variety of negational forms. Lastly, needless to say, there must exist the necessary presence of a well articulated positive theology, or religious philosophy, along with its implicated positive theologicalization of the natural attitude. It is my belief that under the very weight of academic, or pseudo-academic, criticism a transcendental-absolute style of discourse takes place when a phenomenological style of analysis is transformed into a transcendental-phenomenological style of discourse and pursuit. This transition being effected through the auspices of a transcendental suspension.
	An effectively operating transcendental suspension will be seen to be imposed when the following four conditions are observed to occur, either explicitly or implicitly to some textually stated degree or other, not that these four conditions will find the same degree of emphasis and kind of attention from one tradition to some other, or from one text to some other. 			
	First, that there is involved some form of meditational treatment of non-cognitive affective states of consciousness, e.g., emotions, mood, motor-sensory behaviour, etc., that tries to neutralize or balance, and transcend, this type of phenomenal consciousness. This treatment being seen to involve some form of pre-conditional relaxation, calming and concentration of cognitive thought, etc. Second, that there is seen to take place a transcendental suspension of cognitive functional processes  through the counter-balancing of one type of cognitive process (e.g., reductive-analysis) with its counter-process orientation (e.g., deconstructive-reconstruction). Third,  that there is seen to take place a transcendental suspension of cognitive structural content involving a counter-balance of a phenomenal thesis with its anti-thesis, a suspension of judgment and a bracketing of all forms of value, e.g., factual, aesthetical, ethical, pragmatical, etc. With the fulfillment of these first three conditions a thorough transcendental suspension will be considered as being in place somewhere in the extent of that religious-philosophical exposition. A fourth, and final, condition requires that the imposition of this transcendental suspension be centrally placed in the structural-functioning of that associated transcendental-absolute discourse.
	Super-structural to this transcendental suspension will be the exercise of that transcendental attitude and its religious treatment in the light of that tradition as it finds itself being traditionally formulated, or rather, re-formulated. This transcendental turn, or shift in our attention from a phenomenal perspective to a transcendental perspective, being indicated through the centrally placed presence of this type of suspension. Under this conditional aspect, the focus of this chapter, and the next, various distinctions will be made as to how this transcendental-absolute philosophy finds itself being re-formulated in the context of its traditional religious environment.
	Post-conditional to this type of transcendental-absolute style of religious-philosophical exercise is the implicit, or explicit, characterization of this type of treatment as transformational; as involving a transformation of the person in their adoption of this transcendental purification of the phenomenal perspective. Traditional forms of purificational practice usually being re-evaluated in the light of this transcendental perspective. In the adoption of this transcendental perspective there usually follows some form of testimonial-like declaration, both descriptive and prescriptive in nature, to the effect that this type of attitude, and its functional exercise, is insightful, i.e., assists the person to intuitively appreciate the nature of reality as it is (in accordance with the structural-functional formulation of that associated transcendental-absolute style of exposition). An insistence, perhaps, that the adoption and exercise of this style of philosophical treatment enables the person to develop a spontaneous existential approach in their harmonious interaction with the world. Evidence that this style of formulation develops a philosophy of responsibility that re-interprets positive formulations along these lines. That this type of religious-philosophical transformation also re-evaluates other positive traditional characteristics in keeping with the style of its transcendental-absolute perspective, e.g., re-formulating the soteriological dimension, processes of purification, practices of ritual, meditation, etc. That these various factors combine to create a sense of transcendental conviction; instilling a sense of appropriateness, self-validity and selfless-self-exultation in their creation of personal value. That, overall, this type of philosophy emphasizes the sense of the relational (rather than merely noting the participants involved in a relationship). This emphasis on the relational realizes an emphathetic consideration for the unfortunate condition of the person enmeshed in the natural attitude hence we often find expressions of an interest in others, soteriological processes, compassionate concern, declarations of types of love (which might include forms, e.g., of reverence and/or devotion). However, the focus of this chapter will be on the conditional aspect textually enacted upon the grounds of the overall sense of transcendental suspension realized at the metaphorical center of this genre of religious philosophy.

Provisional Outline For The Hermeneutic Interpretation 								          Of Absolute Typology

A.	Pre-Conditional Considerations

	1.	From the Phenomenal Perspective an Appreciation of 
			the Transcendental Dimension needs...

		i	An academic/pseudo-academic background,
		ii	Tradition of critical debate,
		iii	An historical appreciation of those debates,
		iv	Developed sense of logic, negation,
		v	Desire to transcend interminable controversy,
		vi	A phenomenological approach to philosophy.

	2.  	From the Transcendental Perspective the 						   Transcendental Dimension can be seen as...

		i	Pre-phenomenological,
		ii	Trans-phenomenal,
		iii	Trans-intentional,
		iv	Meta-logical (or Pre-logical),
		v	Pre-thematical,
		vi	Trans-subjective/intersubjective,
		vii	Trans-epistemological-ontological,
		viii	Pre-predicative,
		ix	Pre-constitutional,
		x	Trans-causal,
		xi	Trans-immanent-transcendent,
		xii	Trans-historical.

B.	Conditional Considerations

	Type I 	Centralized Imposition of a Transcendental 						Suspension that is Achieved Through...

			a.	Pre-cognitive affective neutralization,
			b.	Balance of cognitive processes,
			c.	Suspension of cognitive content,
			d.	Central placement of this approach.

	Type II   Type I + Exercise of a Transcendental 									   Reduction/Reconstitution,

	Type III  Type I, II + Sense of Religious Framework/
								    	    Commitment,

	Type IV	Type III + Trans-Intentional Intuitive 												Considerations,

	Type V	Type IV + Trans-Immanent-Transcendent 												Considerations,

	Type VI   Type V + Trans-Ontological-Epistemological 											Considerations,

	Type VII	Type VI + Mono-Referential Non-Intuitive										     Considerations,

	Type VIII Type VII + Trans-Intentional Self-Intuitive											Considerations,

	Type IX	Type VIII + Treatment of the Sense of World 												  in an...

				1.	Emanational Mode and/or
				2.	Creationist Mode and/or
				3.	Presentationalist Mode and/or,
				3.	Interventionalist Mode.

	Type X	Type IX + Treatment in a Pre-Phenomenal Mode.

C.	Post-Conditional Considerations

	The Exercise of a Transcendental Philosophy Seen as...

		i	Transformational (and soteriological),
		ii	Purificational,
		iii	Insightful,
		iv	Existential (in its spontaneity),
		v	Responsible,
		vi	Re-evaluative,
		vii	Transcendental sense of conviction,
		viii	Appropriateness,
		ix	Self-validity,
		x	Selfless-self-exultation.
		xi	Relational-orientation towards phenomena,
		xii	Empathy (e.g., compassion, devotion).

	As previously stated the intended focus of this scheme is on the manner a tradition, or text, is seen to structure (conditionally) its sense of the absolute. To be noted that Types vii - x introduce a direct sense of the Absolute, i.e., a religious formulation of the absolute that involves a sense of the numinous, or divine, that acts as a focus for religious awe and devotion. In formulating this scheme I have tried to note small discreet stages in the formulation of a sense of the absolute in the hope of being able to differentiate precisely the differences between these two traditions of the Neoplatonic and the Buddhist Perfection of Wisdom. A number of these subtle distinctions will also need the development of a series of special qualifications in order to delineate precisely these stylistic differences hence the development in the previous chapter of a hermeneutics of apparent disconformity. Moreover, under the development of historical tendencies we must take into account how, in the Buddhist text especially (in our perception of its genesis) it is a fact that we can also see a progressive metaphysicalization and divinization of this sense of the absolute along with devotional orientated trends, etc; although there simultaneously exist allied traditions, and parts of this same textual tradition (reflecting these allied traditions) that resist, distort, over-compensate for (as well as promote) these typological shifts in relative doctrinal stability. Needless to say, the Buddhist side of this comparative equation is a complex, and controversial, territory to navigate. Let me state quite clearly at this juncture that my ambition, or motivation, is purely a phenomenologically descriptive, and hermeneutic, preoccupation founded upon my perception of this dominating influence of the transcendental suspension central to this genre of religious-philosophy. Am I alone in this interpretation? I have entered this territory in the vain hope that I can, perhaps, do some justice to the interpretation of this controversial region, a task current scholarship in its wisdom might well declare at the end of the day as empty of merit. That risk I have been prepared to take. A challenge that I feel must be answered.

Endnotes VI - The Hermeneutics of Absolute Typology