VIII. Overview: Value-in-Circulation?*

0.    Introduction

	Although one cannot strictly appreciate the transcendental from the perspective of the transcendental, and, therein, existentialize the existential through this transcendental treatment of the transcendental, one, however, can phenomenologically describe the transcendental in transcendental terms of reference. Similarly, one cannot appreciate the non-transcendental from the perspective of the non-transcendental, one, however can phenomenologically describe the non-transcendental in non-transcendental terms of reference. As discussed elsewhere, not taking into account mere descriptive treatments, this gives us three perspectives, namely, the transcendental from the non-transcendental point of view, the non-transcendental from the transcendental point of view, and, from their collective transcendental balance one arrives mid-way in an overall transcendental suspension of both. Hence these five attitudes, namely, three perspectives being the transcendental treatment of the non-transcendental, non-transcendental treatment of the transcendental and a collective overall transcendental suspension of both points of view, along with two treatments being the transcendental in transcendental descriptive terms of reference, and, the non-transcendental described in non-transcendental terms of reference; the latter two attitudes being neither in appreciative terms of reference. Hence the following:

1.	Transcendental treatment of or from the non-transcendental perspective.
2.	Non-transcendental treatment of or from the transcendental perspective.
3.	An overall transcendental suspension of 1 and 2.
4.	Transcendental descriptive treatment in transcendental terms of reference.
5.	Non-transcendental description in non-transcendental terms. (1)

In relation to our topic of value-in-circulation w.r.t the above we can say:

1.	Recognition of an existential excess of value.
2.	Productive of a simulation of circulation.
3.	Realizes an overall suspension of ‘value’ and ‘circulation’.
4.	Non-circulatory value from the transcendental perspective.
5.	Simulation of circulation through semblance of phenomenal duration. (2)

Let me explain this difference of ‘of or from the perspective of’ and ‘in terms of’, and, their centering in the overall transcendental suspension. (3)

*Link to latest version of paper on my Homestead Homepage Site (circulation8.rtf).
www.homestead.com/noelshomepage/noelshomepage3.html 

‘In’ is in terms of reference of that textually to-hand. Whereas ‘of’ or ‘from’ is from that perspective but upon some other type of text with consciousness not effectively extending much beyond a limited binary relationship in that regard. ‘In’ transcendental terms of reference ‘value’ is perceived as non-circulatory, whereas, in contrast, ‘in’ non-transcendental terms of reference we have the simulation of circulation and the semblance of limited duration. From a non-transcendental perspective the transcendental seems to be productive of an existential excess, whereas, in contrast, from a transcendental perspective the non-transcendental phenomenal-phenomenological orientation is productive of the simulation of circulation through the semblance of duration. (4)

	In an overview of this topic let me examine in more detail these five attitudes (as three perspectives and two treatment modalities) as noted and listed in paragraph no. 1. (5)

1.   Transcendental Treatment of or from the Non-Transcendental Perspective

	Basically, the transcendental is viewed from the non-transcendental point of view. In the perspective of this modal orientation we have a de-existentialization of the relatively existential should that orientation be allowed to adequately operate. In its wake is sketched the semblance of an existential excess in value-formation. Metaphorically, value is ‘perceived’ as overflowing and spilling over and into a realm of the natural. In some respects, value could be compared to a wave. In natural terms of reference, a wave appears to be something in addition to the water even though atoms of water do not move forward under the contours of the wave. Consequently, the wave is not something in itself apart from the water, nor can it be reduced merely to water since that could not account for the impact of the wave. So, from the perspective of the non-transcendental the awesome shadow of the transcendental is like an overflow of value that deposits itself upon the fabric of the world seemingly with intent. However, that value appreciated in non-transcendental terms of reference can only be a shadow of the source of that value by virtue of the fact that being read in non-transcendental terms we can only read it in and though its textual deposition, and, therefore, indirectly and as derivative, i.e., as re-constructed. Still, despite this sense of simulation, the non-absolute reduction of this overflow of existential value could not merely reduce such value to its mere material basis hence this overflow of an existential excess born in the forge of the existential and transcendental in orientation. So, the wave still washes over us despite our tending to see it here merely as a body of water. Through the harmonic resolution of intent a ‘wave’ is delineated and as an excess of value deposits itself before-us. (6)

2.    Non-Transcendental Treatment of or from the Transcendental Perspective

	On the other hand, non-transcendental treatment re-perceived from a transcendental point of view is experienced as a simulation of circulation, as a circulation of value. In a certain relational context, a set and/or series of natural events is read as a process of value-formation, i.e., as the simulation of a process of circulation. In this perspective or attitude, the relatively non-existential is subjected to a process of relative existentialization. Therein value is thematized and experienced as transcendental value. Linkage of these sets and/or series simulating a process of simulation, i.e., a process of circulation. (7)

3.   An Overall Transcendental Suspension

	Balancing of these first two perspectives or attitudes gives us a transcendental sense of perspective. In such a balance, the natural attitude is framed and, continually, in entering and leaving this transcendental frame of reference, the theoretical, practical and critical realms of being (with their discourses, etc.) are simultaneously entered and left. By being both ‘in the world’ and ‘not of the world’ a transcendental course of action is delineated. Through such ‘atunement’ or ‘at-onement’ an existential process of enharmonization is set up allowing ‘us’ to make our passage through this fickle world with-others before-others. (8)

4.   Transcendental Treatment in Transcendental Terms of Reference

	Looking at the transcendental from a transcendental perspective allows us to minutely describe the types of processes occurring in their thematization of recent thought content. We supply transcendental descriptions of phenomenologically, hermeneutically and existentially oriented content. Such an approach would reveal the non-circulatory nature of transcendental simulation along with the spontaneity of the moment, the holistic nature of chaotic re-self-organization around non-circulated points of bifurcation. Here, the richness of the intentional process is effectively transparent and through such clarity the nature of that phenomenon, as a set/series of phenomena, is revealed in accordance with type. So, e.g., ‘dream apples’ are seen as ‘dream apples’, whereas, in contrast, e.g., a desert of apple crumple fully engages our senses in keeping with the reality of its presentation in the manner of our anticipated appropriation of the same. (9)

5.   Non-Transcendental Treatment in Non-Transcendental Terms of Reference

	Here, we merely attend to some phenomenon or a set and/or series of phenomena as if they were there as if presented, i.e., so the water is seen as ‘water’ and the mirage of water is better seen as a ‘mirage of water’ rather than merely the non-virtual phenomenon of water, etc. Taken at ‘face value’, or ‘what is accepted eventually as face value’, the natural attitude is based upon the semblance of duration and the continuity and discontinuity of changes in that semblance of duration. What endures ‘endures’ and what ceases to endure ‘ceases to endure’. Thence the limited illusory stability of the natural attitude through an expected finitely defined sense of duration (configured in temporal coordinates, spatial coordinates, simple identity, connected or accommodated identity, transformational identity and/or intentional identity). (10)

6.   The Ramifications of these Five Attitudes

	What are the ramifications of these five attitudes (as three perspectives and two forms of treatments) both individually and collectively? (11)

	To, through and from the overall transcendental suspension (as our third attitude) we find these individual perspectives and treatments separately and collective emerge. Thence a sense of the de-existentialization of the relatively existential and its semblance of an existential excess of value finding itself being deposited upon the fabric of the world, and, the existentialization of the relatively de-existential and its simulation of a sense of circulation. Then in our fourth attitude (or first treatment) we discover the holistic, chaotic, momentary, spontaneous, non-circulatory nature of value-formation and value-expression (and, thence, value-reception). Then, in our fifth attitude (or second treatment)(in and through an apparent system of harmonic amplification and augmentation) we discover the natural simulation of finitely defined senses of circulation and the limited semblances of duration therein entailed. All in all, collectively, ‘a phenomenon of the world’, as ‘a world of phenomena’, emerges that joins the dots so to speak. Centered in the third attitude or perspective no absolute distinction can be drawn. There, these other four different ways of encountering and engaging the world are able to relate and interrelate in and through the simulated construction of a profound sense of world. ‘Profound’ through depth and directness of its ontological encountering and epistemological engagement. Yet, still, forever, a work in progress waiting for further refinement and able, from time to time, to surprise us with a serendipity of revelation given its depth and richness of our involvement (directly and/or indirectly with-others before-others). (12)

6.   Provisional Conclusion(s)

	The overall transcendental suspension is the very center of value-formation. Thence its integration of these four other attitudes, these four kinds of differentiation. From its matrix of embrace arises the orientations of the ontological and the epistemological; the orientations of the phenomenological, hermeneutical and existential; distinctive forms of value as subsumed under our six orders; as well as a composite sense of spontaneous expression and reception, duration and spontaneity, subjectivity and non-subjectivity, etc. Through, and because of, this ‘simulation of value’ that we find the ‘value of simulation’ directly, in the here and now awaiting reception, interpretation, insightful identification… By such means, intentionality is fleshed out and given an injection of the irreducible”. Through a continual overflow of an existential excess of value the world is forever awash in such a manner that those instances of value can be neither dismissed nor promoted. Thence our critique of Modernity and Post-Modernity. From the spectacle of the Contemporary this flood of value is to find existential augmentation along with an ineluctable sense of presence, a sense of presence that is presently above and beyond its mere presentation of form, etc. Just as, e.g., a wave is not a mere inert body of water. (13)

	To conclude, at this point, let us realize that a transcendental synthesis and a transcendental analysis together, in the form of an overall transcendental suspension, carves out this realm of value-in-circulation. In the formation of our taste, forms of discrimination, appropriate patterns of performance, all under the careful critique of a critical consciousness we then find ourselves in a better position to encounter and engage the Other in this one-World-of-Life as we move through this Life-World with-others, before-others. (14)

							    Noël Tointon, Sydney, 29.5.09.