V. Determination of Value Through the Deposition of an Existential Excess*

0.    Introduction

	In a fifth paper on the ‘circulation of value’ I would like to examine the relationship/s that might be entailed between intentionality, an existential excess and its deposition upon the fabric of the world as a trace of such a phenomenal-phenomenological state of affairs. (1)

	I will argue that intentionality is traced out through the deposition of this excess of value and that value is passively and actively engaged through its tracing (and re-tracing) of such deposition. This essay will be structured under the three headings of theoretical disquisitions, practical concerns and critical ramifications of its key concepts. (2)

1.    The Nature of our Theoretical Disquisitions

In the previous papers I came to the conclusion, more or less, that from the point of view of the relationship itself we effectively arrived at a transcendental point of view. Such a perspective was momentary, spontaneous, re-self-organized, chaotically determined (in both senses of that expression), simultaneously effective at every point in that relationship equally in every realized event of bifurcation (i.e., re-self-organization). However, from the point of view of the relational participants we arrive at an economic model wherein circulation is the prerequisite for value-formation. That in and through circulation an investment is productive/reproductive of an existential excess that is re-invested in the relational body of that relationship and which is left behind as an existential residue. This residue could be understood as a (poly-textual) textual deposition upon the fabric of the world through processes of relational re-self-organization. In this paper I would like to show that intentionality is traced out upon the fabric of the world through the deposition of an existential excess and that value to some extent can be re-visited through a re-tracing of such an event (to that extent the past can be virtually re-traced or re-simulated) However, as a chaotic phenomena, one must also wonder to what extent the chaotic can be intentionally visited or, indeed, re-visited? (3).

	I would like to argue that intentionality is exercised through the ongoing harmonization of pre-intentional contestation realized in a chaotic re-self-organization of the intentional relationship under review (be that intentional thematization actively oriented in our engagement with that intentional relationship under review or passively oriented in our engagement with that intentional relationship be that directly through entracement or indirectly through re-tracement. Although correctly all four attitudes enter into its simulation/re-simulation. (4)

*Link to latest version of paper on Homestead Homepage Site (circulation5.rtf).

	On a phenomenal-phenomenological level of intentional circulation, through intentional contestation the simulated/re-simulated entracement/re-tracement of the intentional process is re-invested back into the body of that relationship wherein such intentionality is gestated. The metaphorical moments dialectically embedded in such a relationship can be indirectly examined through the ‘apparent’ moments of the hermeneutic circle of comprehension and/or the overall transcendental suspension (as examined in depth elsewhere). However, such an excess of value is re-invested back into the psychic body of that relationship in such a manner that only an excess is phenomenally-phenomenologically deposited upon the fabric of the world. Let me look into this in more detail. (5)

	Using our (artificial) four-fold grid we can perceive this excess being deposited in active and passive forms in the immediacy of an intentional act and as actively and passively read depositions that appear to re-trace the prior immediacy of the original intentional event (to that extent there is an apparent hermeneutic adequacy of interpretation that, in turn, gives an adequate return in excess value in and through that relatively more successful interpretation). E.g., active entracement is engaged when intent is apparently visited upon the fabric of the world as in the then currently observed activity of an early settler building a house or some other building; tracing out a track, track-way or road; laboring upon a farm, etc. E.g., passive entracement is engaged when traffic reinforces the track-way of a road; a building falls down through improper placement; drought undoes the growing of crops, etc. E.g., active re-tracement is observed when surveyors map out the ordered, unordered and disordered growth of a town (and also can reenact the manner of its development). E.g., passive re-tracement occurs when we follow the course of a street already set in concrete so to speak. Needless to say, because re-tracement is also actively engaged it is also, effectively, an act of re-entracement. Either way intent is both actively expressed in and though entracement and/or re-(en)tracement and, simultaneously, is suffered through passive forms of the same. Effectively, intent through an existential excess literally and metaphorically spills over to deposit itself upon the fabric of the world, and, we come along and perceive such deposition as intentional when we perceive intentionally directed method imprinted in its entracement or re-(en)tracement. Its hypothetical or virtual formation before our understanding can be re-simulated through such apparent re-(en)tracement (although all such interpretation can always be hermeneutically re-argued). (6)

	The raison d’être behind this four-fold grid is this: Through retension we have a period of time in the living present in which intentionality is thematically engaged with some degree of univocal directedness. However, in our engagement with the intentional object-state or objective, this engagement can never be completely active nor completely passive in orientation (since the intentional objective to some extent also has a life of its own [and by extension meta-textual fields should be also be treated as non-absolutely passive as well]). Furthermore, we need to deal with the reporting of this type of phenomena by noting either its directness of engagement through being its effective author or mere reporter (through indirect access via current entracements and/or past re-(en)tracements). Lastly, the element of co-authorship also needs to be noted when relevant. In our study of intentionality, acts of social or communal intentionality also need to be noted (in the light of previous research in co-authorship). Whether in a direct relationship or in an indirect relationship (the latter by virtue of access via re-(en)tracements and/or indirect current entracements that become immediately re-entraced unless more or less directly co-authored), whether authored or co-authored, intentionality as a chaotic phenomenon always needs to hermeneutically assessed/reassessed with a degree of adequacy that can never be guaranteed (especially when the apparent intentional territory moved over is highly chaotic). Because we all live in one Life-World and the world is simulated (without recourse to another) it follows that all forms of intentionality are in theory directly obtainable, however, in practice, we can only hermeneutically simulate intentional patterns of activity be that from our own point of view or from the point of view of an intentional relationship with another person or set/s of persons (in accordance with its apparent non-dissimulated degree of intimacy, etc. and/or coauthorship). Even an adequate reading of our own intentionality can be fraught with self-deception especially given the situation when people close to us sometimes seem to have a better understanding of our own intentionality (when given those apparent instances of our own relatively defective appreciation of the same). As a chaotic phenomena the more chaotic the complexion of that phenomenon in question the more difficult it is to be able to read it whether we be its ostensive author or as an intimate or non-intimate reporter. (7)

	Does an intentional act necessitate only the existence of one intender as the intentional subject? As discussed above, this four-fold scheme is also duplicated from either the point of view of a sole agent or a collective sense of agency should that be relevant to our specific or particular investigations). To be noted is the apparent alignment/re-alignment of subjectivity to be discovered through a mutual use of meta-textual genre/s; a common, identified centering upon an identifiable intentional object-state able to be co-verified (in and through the light of this genre of application); and, the simulation/re-simulation of a mutually isomorphic correspondence between the former in such a manner that the non-textual experience is essentially isomorphically simulated/re-simulated and thereby, and therein, simulating an isomorphic hermeneutic circle of comprehension able to have this degree of simulated coincidence refined to this degree of co-simulation. This overall process being subjected to a process of harmonization is then able to effect this degree of simulated/re-simulated coincidence and ‘harmony’ of intent. As previously noted, such apparent ‘harmony’ can be misplaced for a number of reasons, e.g., the chaotic complexion of the event and its perception, inspection and interpretation; along with a lack of perception; a lack of self-perception; an inability to appreciate the type of genre/s relevant to this task to-hand; the presence of psychosis in some form or other; forms of deception and self-deception; an inability to exercise an adequate overall transcendental suspension, etc., necessary for an adequate reception of the intentional phenomenon to-hand, etc. It could be argued that in and through our relationships the appreciation of the mutual value to be found in that relationship in question directly reflects this ability to adequately intuit the co-expression of value to be found (and to be discovered) in that relationship throughout the entirety of that relationship and from every possible point in that relationship. Indeed, this is the transcendental basis for the co-engagement with a field of value-formation in such a manner that finds an inter-subjective basis in fact. Furthermore, we should realize that value is very much a social phenomenon in which as a sea of possibility we as individuals swim with or against such a tide in some degree of harmony with-others. (8)

	Let us now examine this aspect of an existential excess of value and its relationship to value and its entracement. (9)

	An existential excess is an intentional or an intentional-like state of affairs that cannot be reduced to it intentional basis or its intentional-like basis. In effect it is an augmentation of that state of affairs. In a similar vein an existential augmentation is that change of state inductive and productive of a relatively greater degree of value (as evidenced in its augmented entracement). By intentional-like state of affairs is code for relatively non-intentional states of affairs on the grounds that there can be no absolute basis in the unity of the Life-World for an absolute demarcation between intentional states and non-intentional states (other than obvious degrees of difference in epistemological organization). Let me now argue for this complex position in regards to the phenomenal-phenomenological nature of an existential excess. (10)

	Imagine the time of year is Autumn and the backyard is filled with maple leaves of every autumnal hue, whose glowing colours are intensified by a recent shower of cold rain. You are told to sweep this backyard. However, unfortunately, the broom is broken and only the head with the bristles is to be found. Better than nothing, you set about this harder task of sweeping the backyard using only the head of a broom. It could be worse. You might have had to do it with your hands alone or you could have been told to use a toothbrush, as in accordance with proverbial stories about army punishments. As you sweep you note how much harder it is without a handle attached to your broom head. Luckily, your neighbour takes pity on you and lends you a big broom just ideal for this task. With greater facility you now more quickly bring this task to completion. (11)

	In this anecdote, the value in question is a matter of utility, i.e., an instance of pragmatically oriented value. You might also feel it your duty to sweep this yard and keep it clean and tidy and that would be an instance of a de-ontological or ethical value aspect. (12)

	Utility (and the performance of your duty or obligations) is advanced by the use of a fully functioning broom. This implement delivers a greater existential excess of value in this situation or scenario. How is this excess manifested? The exercise involved is lessened. You find you can do the same amount of work in a shorter period of time. Entracement-wise we find that the work was done more quickly (in line with our expectations of sweeping with a broom), the work was done more effectively and more comprehensively, etc. Such value is delivered in and through the context of the sweeping with greater intended and unintended consequences flowing on from the same. The piles of leaves look like they have been swept into heaps through the use of a broom. That excess is invested or re-invested in the course of that relationship with positive quantitative and qualitative differences. The value of this task of sweeping is to see these leaves swept up. The augmentation of this task arises when that task is completed more quickly and/or more effectively, etc. It is invested in the course of that relationship. The difference in value being a difference in quantitative and/or qualitative terms of reference. This difference, both as an excess and its comparative difference, being deposited upon the fabric of the world in and through its (parallel) processes of entracement. Such traces then being seen as entracements through current forms of co-engagement, or, as re-(en)tracements through retrospective acts of simulation/re-simulation. (13)

	What is an existential excess, and, how is it implicated in the formation of our intentions and their intentional deposition as entracements or traces? (14)

	In our example of the backyard and the sweeping of its leaves, where is an existential excess in this situation? Leaves scattered at random are moved to piles and disposed of. Working backwards (from traces to an existential excess to intent) we might say that the decreasing randomness of this situation is evidence of an existential excess, that such order is apparently indicative of intentionality (exercised and understood in and through the genre of sweeping). Consequently we could say that the removal of the randomness of those leaves is indicative of an existential excess and that this excess is of an intentional kind to be appreciated in and through the genre of sweeping. An existential excess, therefore, is not to be found in the leaves, the backyard, the broom or sweeper per se but in and through the re-ordering o that situation (judged to be in an intentional act whose meta-textual formation is conceived of as conforming to the genre of sweeping). Hence an existential excess is a change in order since another person, or the same person, could come along and scatter those piles of leaves to return that backyard to its previous disordered state. If we were to see that backyard with a few piles of leaves gathered up and were then to walk inside the house and re-emerge a short time later to find leaves all over the backyard again one would most likely assume those piles had been intentionally dispersed (given that large quantity of autumnal leaves do not normally fall from trees in the space of a few minutes). Or, one might have concluded that a strong gust of wind went past and undid this previous work of gathering those leaves into a number of piles. But, not having heard the sound of wind and seeing the broom now scattered into the middle of the yard one might safely assume that someone has deliberately undone the labour of sweeping previously sighted through seeing those piles of leaves. So, is an existential excess of value an increase of order, a decrease of order, or, more likely, a change in order apparently manifested in a certain situation. Furthermore, the speculative construal of intent sees it as intentional and, therefore, to be seen as to-be-valued and valuable by virtue of some greater contextual context of appreciation wherein such a change in order is appreciated as that-being-valued, i.e., as ‘valuable’ in that greater sense of context. One might say, as a result, that an existential excess could well be defined as intentional, as a change in order, and that this differentiation is to be appreciated in a wider context to the mere situation of the intentional objective. That the leaves were swept up because in a certain frame of reference this situational-context was appreciated as that-to-be-valued, and, that in the re-scattering of the leaves it was decided intentionally that there existed a frame of reference wherein that intentional objective was decided upon and expressed given the apparent interpretation of intent in this regard. Does this analysis successfully apply to the situation where we completed this task of sweeping with a complete broom rather than the mere broom head? Our objective of a sweeping of the leaves was facilitated by that kind act of the neighbour to lend their broom. In this instance such intentional goals were better facilitated by an appropriate and properly functioning broom, so, in the light of this kind of event we might add that the existential value of an existential excess is also resident in the facility in which this state of re-ordering was achieved. Obviously, thus, the existential value of a certain situation is not appreciated in the items or state to be re-ordered, and, also, cannot be appreciated in that situational context per se but in the meta-situational context wherein that origination of existential value was or is to be appreciated/re-appreciated. Let me re-examine this conclusion. (15)

	Suppose we have a very primitive economy on an island wherein we have a resident population of two, namely, one farmer and one chef. Let us say the chef buys the produce of the farmer and that the farmer pays the chef to cook all their meals. Let us say they decide very early on to do away with money and merely grow more than enough to eat and that the chef cooks not much more than what can be eaten. What is the existential value of this economy? The farmer enjoys growing good produce and takes a pleasure in the well-cooked meals placed in front of them, and, the chef takes a pleasure in their cooking and delights in eating the same, both parties taking a pleasure in the other party taking a pleasure in what the other party presents them and in meeting the expectations of that other party. What is the (relatively complex) existential excess of value to be derived through and experienced in this (relatively simple) economy? Obviously, value is not to be discerned in the mere contents of this simple economy. On the other hand, positively intended existential changes in the various aspects of this simple economy are received as having value and that such expectations are actually met is also something to be appreciated by the other party, indeed, by both parties. Such harmony is an indicative of and inducive for the well-ordered nature of this rather complex economy given its economic content, frames of intentional realization and meta-frames of intentional appreciation (of such realizations). Does all of this conform to our previous (complex) definition (that an overall positive existential excess is through desired re-ordering and an appreciation of our expectations are adequately met in this regard)?  I believe so. How might this value be evaluated? Through both its differentiation and its integration back into the relevant greater meta-context of evaluation. Hence the change of order is noted, and, its integration within a meta-meta-field of expectations in that regard. So, in the examples above a swept backyard is desired and the sweeping is evaluated as well-done, but, for what ever reason, the newly desired dispersal of those leaves is now re-desired and that dispersal was adequately achieved. Or, in my second example, good produce were grown and good meals were delivered to the table, and, a meta-pleasure was taken in the full meeting of all relevant expectations in the context of this simple economy. (16) 

Is there a more simple way to determine the relative worth of an existential excess of value at the point of its origination? As that determination of overall value realized through a process sampled both before and after (or during). This differential of value, through this differentiation, also needs to be re-integrated within a meta-contextual situation of expectations. Hence its parallel overall integration as well. Intuitively we can say: the appreciation of value is realized in and through an overall differentiation and integration of the same. There is no point in having a large bag of gold coins if one cannot use the same now or at some point in the future (although one might take a lesser pleasure in their mere ownership)! One could conclude, if this analysis is heading in the right direction, that existential value is therefore the differentiation of the desired order in a certain context and its integration in a wider meta-context of appreciation. Often this overall appreciation of existential value is determined intuitively (in and through our ability to sum up the overall net value of alterations achieved or being achieved in a certain context or frame of reference). As an intuitive measure one might say that the value of the existential excess of value realized or to-be-realized in a certain situational-complex is that value of facilitation extended to an intentional subject or subjects through an assisted diminishment in a prior resistance to expectational objectives. If one were hungry and desire to eat and the chef has cooked an adequate repast then that resistance to our expectational objectives has been successfully met once we have adequately partaken of this repast. In essence, boiling down ‘facilitation’ to this ‘diminishment in a resistance to the relevant expectational objectives’. All of this being achieved through a re-organization of state. Effectively achieved through a successfully achieved intentional re-direction of a process of re-self-organization wherein our goals are directly and/or indirectly met respectively through intended and unintended consequences of our actions and inactions, etc. I.e., through a suitable manipulation of chaotic processes wherein the desired change of state is achieved and/or where the change of state is found to be desirable (in the light of our intentional objectives or our intentional objectives as re-defined). Simplistically one might say that an existential excess is that value achieved through a change in epistemological organization thought desirable in the light (of past and/or current and/or future) expectations (in associated reference with the nominated intentional subject or subjects in that relationship in question). (17)

This granted, how is an intentionally existential excess related to the intentional process itself and its deposition of entracements or traces (indicative of intentional directedness)? (18)

	Let us imagine another economic situation, one which more or less occurred when I was child. My sister was given a dollar note (in those days actually a ten shilling bill). It was pinned into a birthday card and given by our paternal grandmother. A month later for my birthday my sister gave me a dollar note, the same one, re-pinned in a birthday car bought for me by my mother. Then a month later it was Xmas and we both swapped a dollar note pinned inside a Xmas card given to each other. In this limited economy one might say that over those three months there was no existential excess of value. Unless one or both of us actually spent that swapped bills the net result was effectively zero when Xmas arrived! Fortunately, grandmother would give both of us another dollar bill at Xmas time. We were now two dollars richer and I am sure neither of us would leave that amount unspent before my sister’s birthday returned in November. The moral of this anecdote is this – that there must be a change in order or an equivalent break in symmetry for existential value to arise that augments the richness of that relationship (in the light of its contextual relationship of appreciaiton). Now, this need not be at the expense of a party in a relationship given that no relationship can be absolutely closed and unchanging. Relatively, more or less, additional money must be given, or, what was traded must be, in some form or other, consumed (through consumption) or augmented (through saving, e.g.). What else can we deduce or infer from this type of anecdote that is relevant to this topic of an existential excess of value? (19)

	That, for a start, reciprocity in a relationship should be currently unequal to the extent that there is a re-ordering or a break in symmetry. Indeed, it is this relative current inequality that establishes the relationship itself despite the fact that too much inequality is also disruptive of that same relationship. How are we to view this dialectic in the gestation of a relationship (and its relationship to an existential excess of value, the formation of intent and the deposition of entracements, etc., indicative of that relationship?)? (20)

	Let me examine this breaking of symmetry involved in the formation of an existential excess of value. In past research I have argued that with three parties in a relationship we have a system. Between two parties we have a current and with the relative isolation of a certain party we have an emission. Now, no system can be absolutely closed so each system so perceived is also embedded in a hierarchy of systems as a complex system, and, that that complex itself is subject to a number of systematic and meta-systematic forms of analysis, integration and identification whose release of existential value is resident in the additional richness realized in its cooption. That within such an enterprise, however formulated we can invoke identities, operations upon the same, fields, distinctions, transformations, forms of accommodation, etc. These are all inter-linked and can be more easily approached through gestalt theory, harmonic theory, meta-transformational treatment theory, etc., etc. However, rather rehearse such theoretical techniques let me instead re-tell the following story from the point of view of systematic theory. (21)

	A system of at least three parties is embedded in a meta-system (a s a field of an indefinite number of elements greater than three) (wherein the system can be appreciated, etc.). In a system of x elements there are various possibilities of combination between two elements in the formation of a hypothetical current (of interaction). In a system of three elements there are three combinations. So in the braking the symmetry of a system you get current (between the dual elements of that system’s combinations). Then, in the breaking of the symmetry between those currents you get emissions although the discharge of those elements is into the wider context of the meta-system or some other system. In no absolute sense is any aspect of a system, etc., closed. With this framework what can we say about the formation of an excess of value and its discharge into a certain context or from a certain context or within a certain context? Working in reverse we could perceive the formation of an existential excess as an emission of value (into, from or within a certain context of reception). Accompanying such a discharge is an intentional enactment (or an intentional-like enactment) through the re-ordering of its systematic context, etc. This emission can be regarded as the breaking of a symmetry between two or more elements. Now a relatively absolute emission is the death of that current by virtue of its relatively complete disruption. On the other hand, an ineffective disruption is the truncated emission of that discharge and its re-absorption back into the current. Now, the ongoing harmonic resolution of a relationship necessitates a process somewhere between a defective or partial emission and a relatively complete disruption of that relational current. Through a partial but effective disruption of symmetry, an emission is discharged into the wider context of the system of appreciation and therein registered as an increase in the value in that wider system of appreciation without the complete re-organization of that system of origination. Furthermore, the ability to form a discharge, i.e., an effective breaking of the symmetry of a current, is a chaotic affair wherein through re-self-organization the appropriate bifurcational choice is realized. In this interpretative frame we can now link a number of features that have associated at the beginning of this essay. For a start, we can metaphorically treat the formation of an intentional act (be it merely the formation of an intention or the enactment of an intention beyond an intentional sphere of influence say through the making of a choice, the commission of an action or change of direction, etc.) as the breaking of a current better expressed in the form of a suspension. E.g., should I do x or should I not do x? In deciding to do x or not to do x we commission or permit a break in symmetry. As examined elsewhere, I would be inclined to see this breaking of symmetry as occurring through the suspension of a suspension and to this extent one might add that the net result in a wider systematic sphere is essentially neutral in an overall sense. Should I “suspend ‘this suspension doing/not doing x’” could well be expanded to read “’should I suspend ‘the suspension of doing/not doing x’’ or ‘should I not suspend ‘the suspension of doing/not doing x,’’’” etc. In effect, a break somewhere or other, is going to realize the virtual or non-virtual emission of the relevant formation of emitted value (in accordance with this systematic reading). As noted earlier, this breaking of symmetry realizes a change in order in the wider context of its system of appreciation. To be understood, as well, that without a symmetrical breakage nothing could be realized. Moreover, in a dialectic of gradation, too little symmetry breaking is going to decrease the value of a relationship through its relative inability to undergo ongoing harmonization, whereas, in contrast, too much breakage will realize the disruption of that systematic relationship and realize its disruption in a wider systematic context. Thus, we could also equate the existential value of a system to the extent it is able to undergo ongoing re-self-organization within its own systematic sphere of operation and within its associated wider systematic sphere of appreciation. Let me summarize and re-inter-relate these points that illuminate the relationship between the formation of value, an existential excess of value, intentional formation and its subsequent entracement, re-(en)tracement, etc. (22)

	Through a break in symmetry, order is complicated. The expression of this complication is emissive and is realized through processes of chaotic re-self-organization. Effectively, this is the expression of an intentional act or enactment that may or may not have dramatic consequences intended and/or unintended upon the fabric of the world. This deposition being deposited through re-organization and revealed in a wider systematic context. Consequently adding to the apparent complexity of the epistemological organization of that wider systematic context, and, re-establishing the value of that systematic context if adequate processes of harmonization are entered into that re-establish the simulation/re-simulation of the forms of identity expressed and re-expressed by our simulation/re-simulation of that system. The emissive discharge of this intentional or intentional-like process marking itself on the wider systematic frame of reference as a change in its enstructuring, i.e., its order. By reversing this process in simulation or re-simulation, through the imposition of an adequate hermeneutic field or fields, allows us to understand the impact and ramifications of that break in symmetry that ensured that change of state in the first place, the establishment of adequate error-correction mechanism refining the accuracy and relevance of such interpretations of those processes of entracement and their corresponding traced out imprints. Given an understanding of the probable level of epistemological organization involved in a certain emissive discharge (of apparent intent) then allows us to some extent to recover through re-simulation/re-simulation the existential directedness realized through such apparent, distinctive symmetry breaking. Let me broadly flesh out, so to speak, this set of interrelations through analyzing the following example (from the Chinese Confucian philosopher Mencius). (23)

	A child is perceived to soon fall into a deep pool of water. They are hovering beside this pool in an unsteady manner about to fall in. We automatically rush over and grab the child just as they are about to fall in. Now, we do not think what gain we might receive as a reward from this child’s parents who in the distance see us perform this good deed. We just don’t want to see that kid drown and all the sorrow visited upon its folks, etc. If the child drowned, the world would be existentially poorer through the absence of this actor on this one stage we all must strut upon. That child is unsteady on its feet. It is intent on seeing this sparkling water for itself. And disaster looms as soon as that child has wandered away from its folk who for a few moments are distracted by other things. Through a series of decisions, in the breaking of the symmetry of their suspension, the child moves forward and leaves a trail of footprints. In our empathetic appreciation of the dangers of this child’s actions, we rapidly catch the child as they are about to fall into this body of water. We too leave a trail of footprints in the mud about this pond. We have lifted the child up and carry it back to its now no longer distracted parents, parents who express their gratitude through a series of intensely felt utterances of gratefulness. Various intentions were performed in this context, disaster was averted, and, the four parties meet in the formation of a directly engaged relationship. The parents feel obligated in some sense to this stranger for their commission of this good deed (who in hindsight would have felt obligated to have acted as they did). The existential richness of these relationships and participating elements was preserved. The imminent death of the child was obviated and the world is not a less rich place as a result. Various symmetries were broken – the child wandered towards the water – the bystander moved to prevent the child from falling in – the parents come over to received their rescued child… and thence the existential richness of value embedded in this situation in the non-loss of that child through drowning. Certain parallel and non-parallel depositions occurring in this scenario. E.g., the tracks of the child and the bystander, and, those of the child’s parents who come to collect him, utterances of gratefulness, certain series of changes in brain states, etc., etc. All intentional depositions occurring through breaks in suspensional symmetries, the consequence of which is an existential surplus through emission that powers such intentional directedness exhibited by these acters. (24)

	Let me now address various concerns that might be expressed in dealing with this type of philosophical attitude (towards the commission of intentionality, formation of existential excesses of value, the formation of value and its depositions upon the fabric of the world, etc). (25)

2.    Addressing Various Practical Concerns 

	In this task of addressing various practical concerns we could, in a practical perspective, either critically examine individual key-concepts or criticize the systematic approach being constructed. I would prefer to adopt the latter attitude. What is the systematic-like approach being adopted here? (26)

	That for a point of re-self-organization of state to occur (intentionally or non-intentionally) an adequate degree of circulation must have been pre-conditionally put into effect. That in the intentional sphere, re-self-organization results in an existential surplus of value that through its directedness spills over into the non-intentionally oriented realm as a parallel series of intentional depositions. The only difference between the relatively intentional sphere and the relatively non-intentional sphere, in the midst of the transcendental unity of the Life-World, is a matter of epistemological organization (as previously noted). Reduced to a formula: Re-self-organization can result in a change of ‘direction’, an excess of value is deposited in the form of a trace whose re-entracement can determine the manner of its deposition (given an appropriate re-appropriation and coincidence between relevant genres of activity and interpretation)! Move simply: excess results in deposition (and thence through reverse engineering, when and where possible, we might be able to be led to an understanding through re-construction the most likely nature of its constructed genesis)! (27)

	In addressing various practical concerns let us look at this progression from intentional excess to intentional directedness (sense) to intentional deposition and its hermeneutic reversal (meaning) [and balance of these two directions in an existential state of the non-textual (meaningfulness)]. (28)

	Are we right to assume that only through an existential excess an intentional deposition is entraced? To some extent whether this metaphor is correct or invalid, apt or inept, is neither here nor there. Through intentional directness this act of resolution will re-write itself as some form of difference upon the fabric of the world. We change direction. This change of direction is duly noted. How might we argue for this weak position of an intentional resolution as a form of intentional discharge that entraces itself upon the world, and, this stronger position wherein an intentional excess ‘spills over’ on to the world in and through an intentional act of resolution as an entraced discharge (that, perhaps, can possibly be hermeneutically re-entraced). What is it about an intentional resolution that enacts itself as a ‘discharge’ of intent? In the overall transcendental suspension there is a state of balance. In breaking that symmetry there is an emissive-like discharge. To some extent our ordered analysis (as examined elsewhere) might explain how such an act of resolution could be quite different each and every time there is this state of re-self-organization. For a start, an emission is relatively unitary is the breaking of a symmetry that is twofold in the metaphorical form of a current. All currents are in a threefold system which gives us three possibilities as to the current to be broken in terms of their symmetry. However, if the effective current broken are virtually two (as a resultant) at the same time then we could see ourselves arriving at six different types of emission. Furthermore, given the distinctive setting/s of a simulation/re-simulation then it follows that each and every act of emission should be relatively unique in the nature of its emission into a wider relational context. Translated into an intentional context, this would imply that each and every act of intentional re-self-organization arrived at would be addressed differently, could be possibly re-addressed in such a manner as to arrive at its relative uniqueness? Hence its signature would possess different sense, meaning and meaningfulness and that the same could possibly be re-addressed in and through a re-construction of the same given an adequate degree of detail of both the intentional emission through its entracement along with a reasonably accurate reconstruction of its associated context of genesis (in association with reports of its possible existential relevance). Why perceive it as an intentional discharge, and, could the result of such re-self-organizational resolution create an intentional excess of value? A discharge is a good metaphor since the breaking of the suspension realizes an asymmetrical state of affairs. The suspension is effectively a bifurcational precursor to a chaotic state of definitive re-self-organization (this preconditional state realized through the adequate degree of circulatory preparation necessary for this state of symmetry breaking). The definite nature and the intensity of this state of re-self-organization manifesting itself as is a discharge be that psychic or intentional in orientation or non-intentional and physical/physiological in orientation (in the light of the degree of epistemological organization present or absent in this bifurcational crisis of re-self-organization). Acting like a discharge, being momentary and disruptive of previous continuity to some degree or other and manifesting with a degree of intensity. Hence the aptness of this metaphor. Moreover, this definitive change of state is additional to the previous material pre-conditional for its basis (be that phenomenal or phenomenological in orientation). Thus it would be correct to say that breaking suspensional symmetry realizes, to varying degrees, a disruptive discharge whose re-directedness brings an additional value to the ‘state of affairs’ under review. Thence the establishment of an existential excess in each and every act of intentional resolution. That a greater impact, both psychic and non-psychic in orientation, occurs in proportion to the intensity released in its disruptive and eruptive dissemination as an quasi-intentional objective. Hence this systematic representation, metaphorically, as a progression from an intentional existential excess to a resultant intentional directedness and its associated intentional deposition (as a parallel set of textual trails). (29)

	I would further argue that this process to some extent can be reversed in its re-simulation and thence the hermeneutic element of interpretation/re-interpretation (along with their systematic re-construction in the form of various re-constructive histories in the light of their various intentionally re-directed historical agenda). (30)

	Thence this metaphorical vision of excess/resolution realizing a disruptive re-direction and its accompanying entracements (be they in parallel and sequential in deposition). (31)

	Now, in the light of this exposition, what practical concerns might arise? For a start, would not the uniqueness of each and every intentional ‘discharge’ defy our ability to appreciate the same? And, how can ostensive intentional traces be read intentionally given their non-intentional like nature of their entracements upon the fabric of the world? (32)

	This type of problem is easily addressed given the inter-subjective nature of genres of activity and interpretation. All intentional activity occurs through the invocation of a genre or mix of genres relevant to the nature of that intent. Hence genres of activity (which occur in their relevant modes-of-life as carved out in the transcendental possibility of the Life-World). Furthermore, an inter-subjective recognition of their invocation in reverse helps us to interpret the apparent intent behind such entracements. Hence genres of interpretation through a reversal of genres of activity. Let me exemplify this in the following anecdote. A trail of footsteps on the sand are seen to be heading in a certain direction, this can be explained by invoking the genre of walking. Reversing this genre gives us a genre of interpretation. The footsteps give the impression of some one walking and not running or hopping. On the other hand, closer observation seems to suggest that more pressure is put of the front of the foot and not the heel to suggest that that person was actually walking backwards in order, possibly, to fool someone else into thinking they were traveling in a forward direction. I look along the sand in the opposite direction the footprints appear to be traveling in and sure enough I see my friend walking backwards in the hope of tricking me as to which way he went. I wave, and seeing me wave, realizes he has not fooled me. Although every trace is unique its uniqueness is never absolute since we can appropriate it as an intentional trace to some degree or other. Furthermore, supplying the appropriate genre or mix of genres necessary to adequately interpret a certain trace or sequence of traces should reward us with an existential excess of value commensurate with the accuracy of our hermeneutic reconstructions. The inner existential core of all existence(s) may be a mystery there can be no absolute mystery in our hermeneutic appropriations. That there can be no absolute definite interpretation of reality is no bar to a non-absolute relatively definitive interpretation of the world about us. All error, in that regard, being addressed in a progressive manner. (33)

	Let me now examine a concept of progressive appropriation. The dialectical nature of suspensions and their breakage is a progressive affair. In determining logical subjectivity, e.g., we make a series of guesses and then decide which is adequate to the case to hand (i.e., existentially proper, pragmatically appropriate and phenomenologically valid). In a succession of overall suspensions the situation to hand is progressively interpreted and built up; i.e., constructed and/or re-constructed. Yes, that red object is a tractor. Yes, it is coming this way. Yes, it will take about ten minutes to get here. Yes, that is farmer MacDonald driving it. Yes, that his tractor. Yes, he said he would pick me up and take me to the river. Yes, he is right on time. Overall suspensions are never absolute affairs and always occur with some degree of previous continuity. Discontinuity is never absolute. In the above example I do not need to question that I am standing on the ground, wide awake waiting for a lift. If farmer MacDonald were not to turn up I might worry about whether I was at the right spot at the right time to be picked up, or whether farmer MacDonald had forgotten or had an accident, etc. But, not yet needing to question such doubts they are just accepted as current pre-givens to my existence as I stand there waiting for that lift in this tractor. Hence our appropriation of the world is a progressive affair through a progression of relative suspensions and their definite or non-definitive symmetry breaking. Thence the transcendental suspension is also a progressive affair (in which various sequences are constructed and/or reconstructed in acts of relatively active intentional simulation and relatively passive intentional re-simulation (since there can be no pure acts of activity and no purely passive acts of hermeneutic reconstruction be that concurrent or retrospective/prospective in temporal occurrence). (34)

	What other concerns might need to be addressed? How can the truth of a situation be reconstructed given the passage of time along with hermeneutic limitations imposed upon both acters and observers, etc? Even the self-reporting of intent is an event often fraught with interpretational misunderstandings, etc! (35)

	Adequacy of interpretation is usually adequate! Through a paralleling of textual traces and possibly relevant meta-textual hermeneutic genres of interpreting entracement (through their existentially productive creation/re-creation of apparent intent) we always arrive at some degree of hermeneutic assuredness. In other words, questioning is usually more productive around the edges of our investigations rather than exploring mystical centers of activity more likely beyond us and which we most likely need have no recourse to. (36)

	A sense of hermeneutic assurance is built up when there is this metaphorical parallel between a textual ‘key’ and its apparently appropriate meta-textual genre as a corresponding ‘lock’. Metaphorically opening on to an apparent existential surplus of value comparatively greater than the application of other possibly closely associated genres although forms of supplementary value can also arise in parallel readings. (37)

3.    Highlighting Critical Ramifications

	A variety of critical ramifications of this research could be noted and discussed. This could be done under the three heading of the theoretical, practical and critical spheres of concern. (38)

E.g., answering the question what is value; developing tools for understanding the interaction between different types of value, and, refining tools for the re-negotiation of past negotiations in that regard. (39) 

E.g., developing general, particular and specific methods for the existential augmentation of value, promotion of its circulation, etc. In essence, developing an existential philosophy in this regard.

E.g., focusing on the critical ramification of this approach in so far it appears to proffer a powerful critique of the postmodern condition (modern/pre-modern conditions) (and re-establish, among other things, a viable ethical dimension in critical philosophical and non-philosophical discourse, etc.). (40)

	The above indicating a number of future avenues this research on the apparent nature and circulation of value would be heading. In this paper, however, I would like to concentrate on the critical sphere in a powerful critique of the Postmodernity? (41)

	In an examination of transformations I noted three types of examination, namely, analytical, synthetical and identificational. I would argue that all three forms of examination are productive of an existential excess by virtue of the formation of new information. This ‘new information’ is one way of seeing an existential excess of value. Let me explain. If we have a set of two logical subjects a and b then we have three pieces of information, namely, the identification of a & b, and, the relationship r between a & b. This may not seem to be a very profound observation. However, in natural and non-natural sets of many logical elements the number of implicit relationships within the overall relationship of the set is exponentially related to the number of those relatively discrete logical elements. This relational information is treated as pervading the logical space of that relationship equally from every point within its relational space. This is the existential nature of an existential richness. In some measure it is transcendentally related by virtue of its relational orientation (on the grounds that the relational is transcendentally oriented along with the transconceptual nature of judgment and its production and circulation of value, the primary nature of existential augmentation, a natural product of an overall transcendental suspension/hermeneutic circle (since all operations are transformations of one sort or another, and, the initial products of any form of treatment [through analysis and/or synthesis and/or identification] is meta-textually oriented in meta-status). In assuming that there is this existential excess I then perceived it as re-investing itself in the metaphorical body of that relationship especially in specific points of identification. However, in the process the excess, as a form of non-irreducible residue spills over into the world and leaves a trail of traces that can open up for us the world of its original intent (both as a process of motivation and as an intentional attitude towards its intentional objective). In this theoretical position we can find a reply, a powerful riposte to Postmodern nihilism et al, short-sighted realism et al and non-sighted idealism et al along with other numerous ‘isms’. In the tennis match between various versions of realism and various versions of idealism both can be thoroughly dismissed when we realize that the creative consciousness of the overall transcendental suspension/overall hermeneutic circle is dialectically predicated on the non-absolute existence of both. There cannot be an idealistic moment experienced in and by itself without a co-dialectical realistic moment in meaningful contrast. Neither can there be nor need there be that as previously promoted. Similarly, the postmodern gaze cannot escape the irreducible nature of such an existential excess of intentional value that spills over on to the face of this country of the phenomenal-phenomenological. (42)

	How do these insights deconstruct a mere postmodern gaze? By virtue of this intimate interrelation and interaction between intentionality, an intentional excess of value that metaphorically (and literally, with some qualifications) falls over on to this localized part of the Life-World (not yet vacated). No longer do we deal with mere value and its mere circulation.  Instead, in a nexus of varying factors we are met with varying degrees of mutual enrichment (kept restored and augmented by various qualifications) wherein through exposure to a transcendental dimension we meet and encounter an existentialization of that relational space in question. In the non-transcendental world of the phenomenological, in our confrontation and relationship with phenomena, we experience their sense of apparent totality, apparent detail, and apparent identity. From a transcendental dimension all characterization is seen and regarded as imputational (because otherwise there could be no interaction and no ongoing interaction with the existential richness of that phenomenal field). So, even though an illusion, from a transcendental perspective, all forms of characterization have an identity that cannot be dismissed, obviated, bypassed, deconstructed and/or destroyed, etc. Moreover, through the nature of our encounter there is a richness that forever must remain irreducible residue despite being an illusion from a transcendental perspective. Indeed, the Neo-Platonic philosopher Plotinus might be paraphrased to say – “Yes, it is all an illusion, but, what a wonderful illusion!” (43)

	A recognition of this transcendental dimension of value that imbues all phenomenal-phenomenological ‘reality’ with an irreducible sense of value (and thence an irreducible sense of textual sense, meta-textual meaning and non-textual meaningfulness). Treating, consequently, the world as a simulation whose relational circulation must also act as the basis for existential investigation and augmentation and thence through negotiation and re-negotiating making for the sharing of a better world! (44)

4….Provisional Conclusion?

	Where is this research heading. How is this de-positioned positioning able to see things as they are if at all? Let me elabourate. (45)

	As one imputational complex dealing within the imputation of a world with other imputational complexes, both subjective and objective in orientation and complexion, we find a richness of value that cannot be reduced either to a so-call pure imputational basis of the pre-simulated nor deferred to as a mere realm of mere-value-in-circulation. From a transcendental perspective, imputation is imputational, but, from an engaged phenomenal-phenomenological realm of being-with-others we find a richness of encounter that can be existentially augmented through its existentialization and thence its value-enhancement through such re-engagement. Such a relationship of value-in-circulation cannot be nor never should be reduced merely to the status of either a fleeting illusion (that is countered through duration) or dismissed as an unapproachable otherness (that is countered through an ‘engagement of change’ as a ‘change of engagement’). An absolutely unapproachable state of affairs cannot exists for-us and should be dismissed as mere speculation despite being treated as a projected imputation (be it something absolutely ‘in itself’ and completely ‘for-itself’, or, something equally mysterious that is ‘wholly other’ and ‘completely transcendent’. Treated in a spiritual frame of reference, this literal treatment of such metaphors can be nothing more than a mistreatment of what otherwise might be viable concepts be they theological or metaphysical). Therefore, let us bypass such endless and mindless chatter and realize that we are already fully immersed in a sea of value that cannot be reduced to mere-illusion and dismissed as a mere process of circulation or simulation or imputation or something pre-simulated or something absolutely grounded in some form of non-relational ‘reality’! Discovering, therein and thereafter, the existential reality of the Life-World as a living world of value that is eternally there-for-us and constituted by-us and constituted, in turn, too, by-its own senses of self. In such existential serendipity, and through its existential augmentation, etc., intentional reality is to be encountered as a surplus of value that inescapably overflows to wash around us and over us should we recognize that value-and-circulation, this-value-in-circulation, of such an encounter in our simultaneous entrance and exit from this transcendental complexion of the Life-World!! (46)

	Although value is realized though continual deference, current engagement, itself, can neither be deferred nor dismissed! Are we that blind, in the midst of this sea-of-value, that we cannot see ‘there is no tide that could fully retreat from us and we from it?!’ Engagement cannot be disengaged, only enhanced through existential augmentation or diluted through its non-augmentation and dis-valuation. And that irreducible je ne sais quoi of our being-with-others-and-others-being-with-us cannot be deferred… and merely overlooked, nor, merely looked over… and dismissed! (47)							    Noël Tointon, Sydney, 25.4.09.