I. Absolutist versus Relativist versus Phenomenalist Arguments re Truth:
An Outline of the Overall Argument On the Circulation of Value

Preamble

	This first essay or paper is chronologically the first paper written in this series of twenty-four. However, I would recommend that the reader start this book at the second paper and then proceed through the rest of this volume. On completion of this set of papers they might then like to read the first paper as a conclusion to this work in the light of its accompanying ‘commentary’; the final Summary Postscript acting as a condensation of some of the key ideas arrived at and explored within its confines. 

							       Noël Tointon, Sydney, 21.11.09.

I. Absolutist versus Relativist versus Phenomenalist Arguments re Truth:
An Outline of the Overall Argument On the Circulation of Value

0.   12 Headings

1.	Absolutist arguments for truth fail (absolutely),
2.	But this does not mean we are left with a relativist residue.
3.	A phenomenalistic argument/s can demonstrate narrative negotiations.
4.	Therefore, a non-relativist/non-absolutist truth program can be demonstrated.
5.	Value is created through emergent relational circulation.
6.	This relational difference emerging as an existential richness of value,
7.	Reinforced and amplified through re-iteration.
8.	Thence the circulation of truth value in that relationship,
9.	Within the overall context of that relationship.
10.	Hence value from the relativity of its own internal point of view,
11.	And, our relatively external appreciation of the same in the Life-World!
12.	Thence its ability to be negotiated and to enter into those negotiations. (0)

1.   Root Text

Absolutist failure leaves no relativist residue and this can be phenomenologically demonstrated through the textual/meta-textual presence of narrative negotiations. (1)

No textual formation without meta-textual information thence genres of application 
exercised through adoption and adaptation both textually and meta-textually. (2)

Therefore, truth value is exhibited through demonstration of its pre-textual application of genre, its textual manipulation of the same, and, its post-textual appreciation. (3)

Appreciation with respect to its own logical propriety, suitability of textual appropriation, and critically discerned programmatic rules for narrative validity. (4)

Value is realized through relational circulation between relative subjects, relative objects and relative frames of reference, and, therein, mirrors the overall hermeneutic circle. (5)

A relational difference emerges in all relationships and through re-iteration that difference is existentially amplified in phenomenal-phenomenological experience. (6)

Amplification through re-iteration is ‘experience’, and, through its re-iteration experience is able to be inter-subjectively replicated and recognized presently or retrospectively. (7)

Latest version of paper: www.homestead.com/noelshomepage/noelshomepage3.html
(Refer to text: cir1.rtf)
Without circulation there can be no value and without value there could be no circulation, 
through re-circulation of both text and meta-textual context thence re-simulated value. (8)

Both subjectively and inter-subjectively, appreciation can be re-simulated,
thence the formation of an experienced inter-subjectivity. (9)

Through relational difference re-invested in its basis of origination there is no difference but through infinite re-iteration the relationship emerges as that which is different! (10)

Thence the value of truth is emergently recognized both passively and actively,
thence the ability both to be negotiated and to negotiate. (11)

In a similar fashion without a mundane theological difference there could be no world, 
that the very world itself is that theological difference through infinite re-iteration! (12)

2.   A Short Monograph on the Nature of Circulation

	Value is engaged through circulation. This circulation is (phenomenally-phenomenologically) textual, (hermeneutically) meta-textual and (existentially) non-textual in its collective orientation. Between its processes of existential identification (of relevant elements), processes of synthesis and analysis, value emerges through phenomenological re-iteration. A difference between its analysis and its synthesis and its relative identificational isolation realizes an emergent difference which through relational investment is sublimated, however, through infinite replication of that simulation, the emergent nature of that relationship under focus existentially emerges as that which is truly different from its mere relational basis of origination. Thence negotiated value of that imputation is realized through circulation and through circulation is realized. Thence, through re-simulation such value is inter-subjectively transferable, albeit indirectly (despite the directness of that indirect relationship of replication). Thence the experience of theological difference to the extent a mundane world is able to manifest itself as a world, as but ‘one’ world within the open totality of the Life-World itself. (13)

3.   Provisional Conclusion

	Value is realized through circulation, i.e., re-iteration. Apposite value is engaged through our simulated entry into the relevant relationship under consideration (within the openness of the Life-World) to that extent this engagement is directly available to us. Moreover, relational difference, despite sublimation, is emergently amplified through such re-iteration! And this can be read either through a non-theological lens and/or through (an embryonic) theological lens. Psychic movement from one frame of reference to some other being achieved through a transformational form of treatment-retreatment. The success of such (active and passive) negotiations being realized through the appositeness of its transformational processes of appropriation, and, is demonstrated through our ability to negotiate within those same relationships. (14)

         Noël Tointon, Sydney, 11.1.09.

Commentary on a First Essay or Paper titled: I. Absolutist versus Relativist versus Phenomenalist Arguments re Truth:An Outline of the Overall Argument On the Circulation of Value in a set of Twenty-Four Essays titled Circulation-In-Value

0.   12 Headings

	One may wonder why this paper, a series of headings, aphoristic couplets and a few paragraphs, is doing in this set of essays? However, this set of essays was written against its backdrop and many of its themes are re-visited in the last essays of this volume (especially the close connection between truth-determination and value-formation). In this commentary let me highlight some of these themes, etc. (0) (15)

	Between the second and third essays a paradox was discovered in how we might come to treat the nature of circulation. Was value circulated or was it spontaneously generated at every point equally in a relationship and therefore incapable of being circulated. The remaining essays address this dilemma and I am sure have not had the last word on this topic (witness that aspect of this commentary)! (1) (16)

1.   Root Text

	I make a distinction between ‘absolute’ and ‘absolutist’. The former runs a transcendental philosophical program centered in overall transcendental suspensions. The latter does not! Their program is inaugurated through an act of fiat imagining such imputations to be absolutely accurate representations of what is under examination and, therefore, not in question. The former treat imputations as ‘imputations’ whose intentional constitution is as presented and, therefore, represented through re-presentation rather than through some form of a(n impossible) correspondence. By realizing that we can neither ontological encounter nor epistemological recognize, i.e., engage, such impossibilia as absolutely definitive representations, we, therefore, accept such limitations as natural boundaries beyond which we can not go. To do otherwise is to adopt a fundamentalistic attitude be that either in a religious or secular sense. Needless to say, the impossible basis of this type of fundamentalism is not a proper foundation for a positive religious life. This existential fact could be demonstrated through deconstruction, e.g., however such demonstrations may or may not be advisable. A more positive means might be to quietly demonstrate a non-absolutist alternative and subtly re-iterate that contrast. (2) (17)

	Deconstruction of an absolutist position does not leave a relativistic residue! Indeed, either position could be seen to arise through impossible privileging (respectively an absolutistic sense of the transcendental versus an absolutistic sense of the phenomenal). Through overall transcendental suspensions we are presented with transcendental-phenomenological descriptions (and prescriptions) of that under examination hence a middle path of transcendental-phenomenological presentations/re-presentations. In natural, non-critical states of appreciation these become treated as conventional representations (although their conventionality is often overlooked). Through various forms of iteration this viable province of a middle way is articulated (within its conventional limitations). (3) (18)

	All forms of textual presentation are narrated, inserted into a variety of narratives as articulated through their genres of engagement. The work of narratives is to co-opt modes of textual presentation/re-presentation/representation through a recognition of those negotiations, relevant in that regard, as being essentially pre-negotiated, re-adopted and re-adapted, etc. (4) (19)

	The text is that which is intentionally deposited upon the face of the earth in some form or other (although always in the form of a series of parallel texts, some textual strands being much more prominent than others). Meta-textual considerations are both contextual and genre related. (5) (20)

	Text and meta-text are bound together and cannot be separated before, during or after intentional performance. Furthermore, a third moment is realized through an ‘existential’ recognition of the non-textual (as an ongoing balanced suspension of the former; collectively forming the basic nature of an overall transcendental suspension which also reflects the constitution of the overall hermeneutic circle of comprehension). (6) (21)

	Appreciation (of intentional constitution through a recognition of essential type, etc.) involves the exercise of higher meta-terms of reference. From such a frame of reference, internal logical priority of text, appropriateness of meta-textual considerations and validity of the programmatic interaction of the former establish the collective truth value/s of that under focus and investigation. Through their cooperation value is realized. Thence the implication of the internal dynamics of a hermeneutic circle/overall transcendental suspension (along with an ordered analysis – each step in a process of discernment implicating its associated form of truth valuation and hence this intimate connection between truth and value in the formation and discernment of truth-value/s). (7) (22)

	A transcendental-phenomenalistic appreciation of a text or series of test should be able to demonstrate this implication of genres of engagement. (8) (23)

	Furthermore, this interaction between genre and text establishes this non-absolutist/non-relativist residue, hence our phenomenological approach to value-formation, truth-determination, etc. And this formation arises through emergence and is circulated as such. (9) (24)

	Through iterative re-performance value is thematized. Ideally, between mere iteration (which establishes relative consonance), sheer iteration (which establishes relative dissonance) and bare iteration (of themes, memes, etc., which reinforce such patterns of recognition through their overall iteration). Through such iterative dialectics, value is thematized and thence its intimate association with truth determination. Iterative dialectics implies that there can be no definitive identity formation since all value formation arises in and through its relationships with that which currently gives it is current experiential evaluation/valuation. (10) (25)

	Where we must veer from this text is to recognize that value arises spontaneously (through ongoing resolution) and is expressed equally from each and every point within the relational space of a relationship. That relational space can be seen as one aspect of its embodiment (intersecting with all other relevant aspects of that intersected identity). Distinctive identity formation and intersecting forms of identity formation express a relational difference that is then apparently placed in circulation as an existential excess. It is this apparent excess that enters into apparent circulation which through continual re-iteration is progressive diminished as a distinctive simplex of value-in-circulation (unless reinforced through focused processes of introduced and/or re-introduced re-iteration [since mere re-iteration of the same thing ensures its eventual dissipation in intentional consciousness]). In effect, re-iteration fixes value-formation through retention and thence its continual deposition concurrently with the same. (11) (26)

	Because there can be no pure participant nor no pure participator, subjectivity can respond either passively and/or actively along with a sense of inter-subjectivity. Thence distinctive forms of relational embodiment in and through and beyond our relationships. That collectively, this sense of a relational difference, as a relational excess of value, can be instrumental in the formation of a theological difference. Thence the formation of value, subjectivity, community, etc. Moreover, through a non-absolute definiteness of value-expression thence the apparent circulation of value through a concomitant intersection of different forms of value as everything reflects everything else, albeit from its own apparent point of view. (12)

2.   A Short Monograph on the Nature of Circulation

	Every apparent stage in the formation of value is realized through its associated form of truth-determination. Our focusing upon such strands of value-formation realizes a sense of apparent circulation (given that value is iterated through re-iteration). Thence the formation of an overall sense of world and its mundane theological sense of apparent unity. From such a transcendental prerequisite arises its phenomenological expression, and v.v. This transcendental unity spilling over into a circulation of world-value, formation of identity and their associated forms of truth-determination. (13) (27)

3.   Provisional Conclusion

	The appropriation of value is realized in and through and beyond the value of that appropriation. Appropriation can only be obtained through our engagement with that to-hand from our own point of view. Thence our movement through this World-of-Life in accordance with its pre-negotiation and our re-negotiation of the same. This transcendental priority of a transcendental World-of-Life imparts a minimal, necessary theological flavour or complexion to the being of this world-here-for-us as a World-of-Being in which our becoming is re-directed through re-negotiation although also merely redirected through prior negotiations. Thence this apparent circulation-of-value [as an excess progressively diminished through reiteration and as a world-of-value re-negotiated through re-iterational redirection be that chaotically re-directed or relatively non-chaotically redirected]. (14) (28)

							        Noël Tointon, Sydney, 2011.09.

Summary Postscript: Noting Key Points on the Nature of Apparent Circulation

1.	Circulation is only apparent, i.e., phenomenal in presentation, through re-simulation.
2.	Value is arrived at spontaneously at every point in the relational embodiment of a relationship.
3.	Through re-simulational re-iteration an excess of value is presented through re-presentation.
4.	That excess is apparently circulated through re-simulation (like the ‘movement’ of waves).
5.	Redirection of value-formation is achieved through a continuity of process.
6.	Chaotic re-direction of value is achieved through an apparent discontinuity of process.
7.	All redirection and/or re-direction of value-formation is realized through a redirection and/or re-direction of truth-determination, and v.v.
8.	Economic re-distribution of value is evidence of a relationship in that regard. 
9.	A resolution of the relationship between redirectional continuity and re-directional discontinuity establishes the relational embodiment of that in question. 
10.	Thence the dialectics of economy through a dialectical interaction between apparent continuity and apparent discontinuity.
11.	Thence the intimate connection between truth-determination and value-formation.
12.	Hence the inter-economic cooperation between various relationships and its expression in and through and beyond epistemological organizational complexity and simplexity.
13.	Complex through an implication of chaotic re-organization and simplex through ongoing relational resolution of form and content realized in the re-presentation of that relationship in question. 
14.	Simplexity through resolution being reinforced through pre-negotiation of genres of engagement (represented through the parallelism of genres of activity/genres of interpretation).
15.	That a relatively accurate representation of a relational economy is realized through an accurate re-presentation of the same (be that virtually and/or non-virtually). 
16.	That the power of a relationship is realized through its ability to focus processes of re-direction in re-organization and is expressed quantitatively and qualitatively.
17.	Quantitatively through the number of modes actively engaged in relative terms of reference, and, qualitatively, through the richness of modal engagement engaged therein.
18.	That a relational excess is dissipated in intentional consciousness through its mere redirection, whereas, in contrast, a relational excess is engaged/re-engaged  through the resolution of chaotic re-direction.
19.	That the ways of the world are advanced through the latter!
20.	That, existentially, the existential augmentation of value is promoted through existential processes of re-alignment where in, on balance, the existential potential of relationships are realized and enhanced!
21.	Existential augmentation itself is augmented only in and through and beyond a process of adequately informed, ongoing, overall transcendental suspensions (as narrated in and through and beyond an appropriate parallel hermeneutic circle of comprehension)!
22.	Thence the re-negotiated refinement of our genres of engagement through existential re-alignment!
23.	That value is realized through overall transcendental suspensions which parallel an associated hermeneutic circle of comprehension hence the tri-modal nature of value as sense, meaning, and meaningfulness, or, its implication of a past, present and future, or, its cooperation of text, meta-text and non-text (the latter being the relationship between the former), etc. 
24.	Thence the transformative nature of value and our comprehension of the same!
										         (15) (29)

                     						         Noël Tointon, Sydney, 21.1.09.