VI. Some Thoughts on the Problematic Nature and Circulation of Value*

[0.    Introduction

	In a sixth paper on the ‘circulation of value’ I would like to re-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 (and that often such traces can be re-traced in a hermeneutic appreciation of that apparent intent). (1)

	I will argue that intentionality is traced out through the deposition of this excess of value and that value is actively and passively engaged through its entracing (and re-tracing) of such depositions, and, these insights have critical ramifications for a critique of the Postmodern Condition (and the advent of a Contemporary Era). (2)

	This paper, written for presentation, will be divided between the following headings: Aspirations, The Problematic Nature of Circulation and a Resolution of this Puzzle, The Intentional Nature of an Existential Excess, and, The Critical Ramifications of these Investigations. I will be borrowing from work done in the previous five papers exploring these aspects of value and its apparent circulation. In a Provisional Conclusion I will indicate where such research seems to be heading (3)]

1.    Aspirations

In previous papers I have asked “what is value?” I have addressed this theme on a number of occasions. But, let me turn it around and ask instead, “if we knew what value is, how might that help us philosophically and non-philosophically, how that might help us theoretically, practically and critically in our individual and communal passages through this World-of-Life?” For a start, I believe, we could differentiate and not confuse one form of value with some other, learn how various types of value interact, and, importantly, effectively engage an existential augmentation of value, i.e., discover in what manner we should go about an enrichment of our lives through investing in an enrichment of our existence in this world with-others. (4)

	However, my investigations into the nature of value are a work in progress. In this paper I would like to share some of my thoughts on what I perceive to be the nature of value and the nature of its circulation (in its respective economy). (5)

*Link to latest version of paper on my Homestead Homepage Site (circulation6.rtf).
www.homestead.com/noelshomepage/noelshomepage3.html 
2.    The Problematic Nature of Circulation and a Resolution of this Puzzle

	One conclusion I arrived at was that value could be neither purely intrinsic nor purely extrinsic to the situation-to-hand (be that in part or in whole). E.g., gold could not be valuable because it were merely gold per se. On a desert island a pile of gold bricks is not going to feed oneself. Gold has ‘real’ value when it occurs in an economy of transformation where it is valued. Gold bricks cannot feed us if we were hungry. However, in an economy where gold can be traded, or transformed, into food it now has an economic value. Of course gold could be admired through habit, but, still, if I were dying of hunger the last thing I would want to see is a gold bar mocking me in my starvation. On the other hand, value cannot be merely circulation with nothing or ‘no thing’ being circulated. In other words it can have neither pure intrinsic worth or value nor pure extrinsic worth or value! Value must inhabit an economy to have value, i.e., be able to act as an instrument in, for or of transformation! (6)

	Or, so I thought. In a recent paper dealing with the nature of communication I ventured the idea that communication was realized in an act of re-self-organization that was momentary, chaotically induced upon a point of bifurcation, was spontaneous and expressed equally at every point in the relational space of that relationship in question. In applying this holistic reading of communication to the expression of value apparently circulating in the relational space of its associated economic context we quickly discover that circulation would appear to be an illusion pure and simple! In order to transmit the full force of this paradox let me explain in more detail. (7)

	On a simplistic level, value appears to arise in and through circulation as being something circulated. Without circulation there can be no value. Conversely, mere circulation (without something being circulated) equally can have no value. Value is produced through circulation. Yet, if value is expressed, i.e., communicated, throughout the relationship in question (under judgmental appreciation and evaluation) then this expression of value must be spontaneous, momentary, chaotically induced through a state of re-self-organization and hence cannot be circulated! From the (transcendental/trans-relational) point of view of the relationship, value is expressed in non-circulatory terms of reference. What is momentary and spontaneous, etc., cannot be circulated! How do we square the circle here so to speak, i.e., account for the appearance of circulation as a necessary pre-condition for the production of value (through transformation of its economy) and the fact that value itself is expressed as something that just could not be circulated? (8)

	I wish to have my cake and eat it. My intuition is ‘that value is arrived at through circulation’, and, my recent insight is ‘that value is expressed in momentary terms that could not be circulatory in nature’. I believe there is a dialectical way to resolve this conundrum. (9)

	Let me invoke the postmodern idea of simulation, i.e., simulation as a simulation of a simulation (through re-iteration) and not as a simulation of that which exists in a pre-simulated state that, as it stands, is not simulated. One way to see this is to ‘see’ an intentional thought coming to intentional consciousness because it is fixed in phenomenological time temporarily through retention, i.e., through phenomenological re-iteration. Here the intentional process, as a simulation, is brought to intentional consciousness through its re-iterated retention. The simulation is re-simulated until such a time it is consciously engaged and therein and thereafter recognized, modified, traced out in memory, etc. (10)

	One way to reconcile this context between ‘intuition’ (of circulation) and ‘insight’ (that value cannot be circulated being spontaneously expressed throughout the relational space of a relationship in a sudden bifurcated moment of chaotic resolution) is to treat circulation as an illusion, i.e., as something merely simulated. We join the dots, so to speak, and ‘perceive’ a process of circulation. However, as already noted, circulation is not a pure illusion, a process of mere circulation, a nothing… but as a something-that-arises-through-re-simulation, i.e., as a simulated-something-in-simulated-circulation. Neither is value a purely intrinsic moment since it is also treated as something that appears to some extent to persist in and through its apparent circulation or its apparent ability to be circulated (in and through such apparent re-simulation). I have some gold coins in my pocket. I might not be spending them at this moment, but, at some time in the future that possibility is still a possibility as long as there is an economy that values gold as some form of ‘currency’. (11)

	In this light, both the nature and circulation of value is an illusion but a wonderful illusion! (12)

3.    The Intentional Nature of an Existential Excess

	Now, I would like to argue that intentionality is realized through intentional resolution. That intentional resolution realizes an existential excess that imprints itself upon the world as a (parallel) (series of) trace(s). The same, adequately re-visited, can then be made to resimulate their apparent intent (with some degree of hermeneutic assurance). Let me explain. (13)

	In this regard I would like to propose the following simple formula: intentional resolution realizes an intentional excess that deposits itself upon the fabric of the world as an intentional trace. That, in reverse, adequately reconstructed, we should realize a degree of hermeneutic reassurance. Thence:

	Resolution–Excess–Deposition–Trace –Resimulation–Reassurance (14)

In expanding this summary let me make the following points in regard to this formula. Intentionality is realized through a harmonic-like process of resolution. That this asymmetrical resolution (of a symmetrical state of an overall transcendental suspension) realizes an existential excess which deposits itself upon the fabric of the world as a trace. That from traces, adequately appropriated, in reverse, we can re-visit through processes of controlled resimulation an apparent hermeneutic appreciation of their original intent (to that extent this process is apparently viable). (15)
	The formation of intent (as a motivated intentional directedness towards an intentional object-state or objective), I would argue, is realized through a process of resolution. In deciding upon a course of action, e.g., I might ask “should I go this way or that way?” I am asking a question and that is a type of suspension. Until I break the symmetry of that suspension I am not going anywhere. I cannot go both this way and that way at the same time. If I were a quantum entity perhaps I could be in two or more places at the same time. But (through continual de-coherence) this possibility can never arise for me. I must choose! “This way or that way?” “Ah! That way!” And away I go off in that direction. I have broken the balanced symmetry of the dis-conjunctive suspension of the question. In following through my intent in this regard I move off in that direction. Without intentional resolution (of the suspension) I could not intentionally act, I would be trapped in the suspension like a helpless fly in a mental web of my own construction. (16)

	Why should such intentional resolution be seen as productive of an existential excess that in turn spills over to stamp itself upon the fabric of the world as a trace? Indeed, very quickly in time, as a (paralleled) series of traces! (17)
	
	We could say, simplistically, that a suspension by balancing positive with negative, etc., is a zero sum. However, once an intentional resolution is reached we are presented with a sense of positiveness, a sense of resolution, an excess of intent that metaphorically spills over in that direction rather than in this direction. Such new information is an additional fact, a relative excess that can make a difference to the extent a distinctive intention is given intent to re-arrange the world in its wake. This re-arrangement appears as an intentional deposition, as a trace (and trail) that is also a trace (and trail) of that original intent (in both senses of that expression). (18)

	Now, by ‘reading’ that trace, often as a series of parallel traces in a trail, we can often reconstruct something of the original intent behind the production of this series. This occurs in a process of progressive appropriation. How is such a process conducted, and, what possible reassurance could be given that we have any idea at all that we can actually read such a trail of signs? Or at least recognize we might be mistaken in some of our assumptions? (19)

	I have argued elsewhere that all intentional processes are exercised in (inter-subjective) genres of activity (as they are found to occur in their associated modes-of-life). When I am writing a letter I am adopting and adapting the genre of ‘writing a letter’. Or, when I am reading a letter I am adopting and adapting the genre conventions of ‘reading a letter’. Obviously there must be some inversed parallel between this genre of ‘writing a letter’ and ‘reading a letter’. We might say that in a reversal of the genre of writing a letter we end up reading a letter, and v.v. In this regard, I have proposed that all genres of activity (in and through their reversal) are also genres of interpretation. How then, e.g., is writing/reading performed? A text is written, that text is read through a meta-textual lens. Adopt and adapt the right ‘lens’ and you metaphorically see clearly what has been written (if a well-formed/non-malformed text). Genres are inter-subjective devices embedded in our culture/s. They enable various modes-of-life that allow us to find a variety of values in this world. The text is like a metaphorical ‘key’ that fits in its corresponding genre ‘lock’ and in being ‘unlocked’ opens us on to an existential excess, a world of value, a lived realm of shared intentional value that we can adopt and adapt as we see fit or not see fit. (20)

Such a process is also a progressive affair. Suppositions are ‘confirmed’ and built up one upon another. In this manner a world of value is created by-us for-us. Objects, object-states, objectives, subjects, the complexity of a swirling sea of value is simulated, and re-simulated, for-us by-us. The apparent intent of others, and ourselves, is resimulated by-us for-us and the comparative richness of existential value released in such endeavours gives us some degree of hermeneutic assurance (which by various stratagems usually can be tested and re-tested). Thus, although the world is not absolutely transparent (through resimulation) it is certainly not opaque! All appropriation is thus revelatory to some extent or other. (21)

4.    The Critical Ramifications of these Investigations

	What are the critical ramifications of this repositioning of ourselves to the (apparently illusory-like) nature and circulation of the intentional creation and appreciation of value (albeit as a simulated/re-simulated imputation)? (22)

	As I proposed at the beginning of this paper, if we were to know what value is, its apparent nature and the apparent nature of its circulation, then we should and would be in a better position to understand the (phenomenal-phenomenological) nature of our experience of value in this world. For a start we could defuse numerous philosophical controversies by showing how various types of value can interact, be negotiated/re-negotiated, etc. Then, with such knowledge, we would be in a better position to existential augment the nature of our existence in this world with-others before-others. However, rather than elabourate (theoretically) a comprehensive philosophy of value and (practically) an existential philosophy, let me instead (critically) sketch out a response to the Postmodern Condition. (23)

	Modernity and Postmodernity can mean many things to many people. Rather than define the philosophically evascent let me suggest that a recent philosophical seachange in attitude encompassed a loss of apparent foundations; preferred deconstructive criticism to constructive systematization and its associated grand narratives; engineered through a radical program of de-privileging in a flattening of oppositional hierarchies; concentrated an excessive attention on the peripheral; promoted relatively incommensurate micro-cultures and often evacuated ethical concern of all responsibility; etc., etc. Such criticism was often successful and, often, overdue. On the other hand, in throwing the baby out with the bathwater much that could be salvaged from Modernity was lost to serious in-depth discourse. I would like to propose that we can learn from both parties in this interminable debate but short-circuit it by appreciating the relevance that our recognition of an existential excess can have for a re-constituted sense of philosophical vision. This renewed sense of ‘vision’ is indicative of an even newer approach to old problems, namely, the advent of a Contemporary Era and its (reiterated) emphasis upon spontaneity, continual momentariness of phenomenal-phenomenological ‘reality’, its simulated circulation and existential augmentation along with the holistic nature of our experience of it with-others before-others. Let me briefly explain. (24)

	Through harmonic resolution of suspended judgment we become intentionally resolute. This process of resolution realizes a sense of an existential excess. The existential augmentation of this realm of value further enriches the ‘value of our existence’ in a re-stored ‘existence of our value’. This excess of value overspills on to the fabric of the world in such a manner that we live our lives more successfully with-others before-others. Through a mutual reading of these traces deposited upon the face of the world we learn (here/there) to stand before others. Understanding the negotiated complexity of this world of value better facilitates our passage through this World-of-Life. Hence a core understanding is arrived at in and through an understanding of the nature of this existential excess intentionally deposited and apparently re-circulated in this very world-of-value where we stand and fall before others. Such a de-positioned-positioning, respectively through suspension and suspension of that suspension, etc., we find a living realm of responsibility, and, hopefully, a critical mass of insightful persons who can orchestrate those existential responses to-be-enacted on our behalf that will ensure an augmented world of value for all forms of life as lived upon the natural limitations of this fragile planet.  (25)

	To turn an anecdote around, from the Confucian philosopher Mencius, we are like ‘that child about to fall into the well and drown’. With good faith, hopefully, we can pull ourselves out of the very abyss of valuelessness and plunge instead into a realm of existential value as we truly face the nature and circulation of our own sense/s of self as we stand and fall with-others before-others! (26)

	At the beginning of this paper I noted that value (and equally circulation) can neither be purely intrinsic in orientation (and origination) nor purely extrinsic in orientation (and origination). Consequently, ‘value’ must be that ‘value-in-circulation’, and, ‘circulation’ must be that ‘circulation-of-value’! Hence ‘value-in-circulation’ is that ‘circulation-of-value’. (27)

5.    Provisional Conclusion

	Let us now come to understand that the apparent value-in-circulation of value-formation has theoretical, practical and critical ramifications. (28)

That in a theoretical sphere, a number of controversies concerning the nature of value, etc., can be better approached and defused. By such means re-negotiating previous processes of negotiation. (29)

That in practical terms of reference, the insights entailed in this research should help us to better appreciate the nature of existential augmentation in which we all equally enrich ourselves with-others before-others. In this manner better facilitating our individual, communal and collective paths through the potential and actualized value (transcendentally) resident in this Life-World, this one-living-World-of-Life that we must all share with others! (30)

In a critical domain, we should be able to put the ghosts of Modernity and Postmodernity behind us and advance towards and through a critically more aware era of the Contemporary. Therein, through re-negotiation, we learn to prosper more successfully in cultures that mutually support and appreciate pluralism, diversity and a socially integrated expression of a more vibrant individualism… all within an overall culture of greater social conscience and consciousness! (31)

	That a successfully mediated frisson between these three domains of the theoretical, practical and critical will assist us in this task of developing a progressive existential philosophy! (32)

							    Noël Tointon, Sydney, 24.4.09.

Postscript in the Form of a Summary of the Key-Concepts in this Essay

	Let me recapitulate the key-points of this paper. Provisionally, one can say that value is arrived at through circulation in an economy of value that needs to be restored. Value can neither be purely intrinsic nor purely extrinsic in orientation. But the expression and communication of value cannot be circulated through arising in chaotic re-self-organization through and beyond points of bifurcation. However, if value-and-circulation are collectively treated as a simulation or imputation we dialectically seem to overcome this paradox between value and its assumed circulation. That as an existential excess, intentionality is deposited upon the fabric of the world thence its formation, interpretation, augmentation, etc., and our reassurance, N. (33)
Appendix: Some Introductory Definitions

Value: Arises through trans-cognitive (transcendental) judgmental appreciation.

	Simple or complex in nature.

		Simply described by orders:

		10. Non-integrated pre-essential essential value, e.g., lexical items, etc.
		20. Integrated-essential-aesthetical value, e.g., wholes, the aesthetic.
		30. Conceptual processes/deontological value, e.g., concepts/duty.
		40. Perceptual processes/pragmatical value, e.g., percepts/utility.
		50. Contextual/Environmental/Hermeneutical value., e.g., possibility.
		60. Actual determinations, e.g., accepted/proven/inferred facts.

Oriented towards phenomenological(-sense) (10,20,60), hermeneutical(-meaning) (50,40,60) and/or existential(-meaningfulness) (30,20,40).

Simple and complex forms of value are pre-negotiated through (within and between) genres of activity and interpretation.

	Value ‘arises’ through circulation in an economy of factors and/or influences.

Value can be neither purely intrinsic nor purely extrinsic, and, therefore, ‘arises’ through circulation in an economy of value. Circulation in turn can be neither purely intrinsic nor purely extrinsic, therefore, ‘value-in-circulation’-in-a-‘circulation-of-value’. But, value can only be expressed and communicated through re-self-organization of that apparent economy, thence its non-circulatory nature.

From a transcendental perspective there can be neither value nor circulation only their simulation/re-simulation, i.e., their imputation. 

Value arises through the existentialization of the relationship in its relatively non-existential aspect/s. Thence an augmentation of value in its associated economy/relationship, i.e., an enrichment of that associated relationship.

Value is deposited on the fabric of the world through an existential excess realized through relational resolution, i.e., as (a trail of parallel) traces.

Re-tracing those trails of traces gives us the assurance of a hermeneutic reading which if in resimulated conformity then gives us a sense of reassurance.

Enacted/re-enacted through a simulation/re-simulation of the relevant overall transcendental suspension/overall hermeneutic circle, i.e., its relational economy (through the suspension of the suspension, etc.). 

Perception, research and acceptance of this apparent simulated/re-simulated existential residue, through progressive appropriation/re-appropriation, gives us a Contemporary approach to our reading/s of culture/s…. (34)