IX. The Transcendental Dimension of Value-in-Circulation?*

0.    Introduction

	In the previous paper it was stated that “the overall transcendental suspension is the very center of value-formation”. In this paper let me look at the relationship between value-in-circulation and the transcendental dimension and what insights this might have for an integrated theory of value-formation (and value-augmentation). (1)

1.   Our Entrance to and Exit from the Transcendental Dimension

	To non-philosophical ears the word ‘transcendental’ could well conjure up a number of denotations and connotations definitely not intended in a transcendental phenomenological philosophical mode. I use this general term in a lineage that extends back before Hegel and was refined by Husserl in the 20th century. Let me briefly define it both negatively and positively in the manner I have both adopted and adapted this technical expression. (2)

	For a start the expression is not meant in a mystical sense. Nor is it meant to imply some invocation of the transcendent. Indeed, the transcendental has been defined by myself, in part, as a psychic balance of both immanent modalities and transcendent modalities. (3)

	In a positive sense it is defined as being metaphorically entered through an overall transcendental suspension (and metaphorically left when that suspension is ceased). This aspect I shall soon examine in greater detail, but, first, let me introduce a number of other ways to view a transcendental suspension before redefining it as an overall transcendental suspension. (4)

	A transcendental suspension can also be called a process of bracketing in which we attempt to clearly described, in neutral terms of reference, the apparent constitution of that phenomenon. In this we suspend all relevant judgmental material, effectively, by stating it and then running it in parallel with its opposite textual position. Is this an ‘apple?’, is this a ‘delicious apple?’, is this a ‘delicious red apple”’, etc. being mirrored, in effect by, ‘what if or maybe this is not an apple?’, ‘…not a delicious red apple, etc?’ A question is a dis-conjunctive suspension of the either/or.  ‘Is this an apple?’ is, more correctly, ‘is this an apple or not an apple?’. In other words we suspend our ontological and epistemological commitments in dealing with the apparent phenomenal-phenomenological treatment of that currently to-hand and by those means reveal merely the manner of its intentional configuration as a phenomenon-for-us. (5)

*Link to latest version of paper on my Homestead Homepage Site (circulation9.rtf).
www.homestead.com/noelshomepage/noelshomepage3.html 

When we attempt this type of manoeuvre, we are then only concerned with essential generalities like ‘appleness’, ‘redness’, ‘deliciousness’, etc. The same process can be realized if we were to treat that apparently to-hand as if experienced in a dream. A dream apple does not exist in the ordinary sense but it is still experienced as an ‘apple phenomenon’ albeit as a ‘dream apple phenomenon’. An experience of the merely phenomenal, which, in that instance, merely attends to our experience of appleness (as virtually had in either a dream or in contact with a non-virtual apple). (6)

	In this bracketing of experience, in order to determine essential phenomenal characteristics intentionally configured in a particular type of phenomenal situation or specific situation to-hand, we do not need to nor should subscribe to various philosophical fashions, on one hand, like realism, naturalism, empiricism, etc., or, on the other hand, like idealism, spiritualism, rationalism, etc., Indeed, by giving equal weight to both the intentional objectivity of the intentional object(ive) and the intentionality of the intentional intender we cannot under such circumstances privilege one gestalt mode over some other! To privilege one facet of experience at the expense of some other would be to destroy the transcendental flavour of our investigations. Furthermore, that accepted, by both putting out of action simultaneously both idealistic and realistic notions of philosophical reality we can neither subscribe to either when we set out to be transcendental phenomenologists! Consequently, our vision of the world is as one world that transcends such impossible ideological forms of privilege. Let me explain. (7)

	Intentionality, in one sense, is an intentional directedness towards an intentional object(-tive). I would argue that we need three pre-conditions/conditions for the intentional act to occur, namely, an intentional subject, and intentional objective and an intentional field (in which to discern and differentiate this objective versus some other objective). Given that these three aspects must be in place and in play then it follows that privileging any one of these parties before or after the others cannot result in a functioning intentional act. Therefore, the idealist et al cannot privilege the intentional subject (or intentional field) at the expense of the intentional objective. Equally, the realist et al cannot privilege the intentional objective at the expense of the other two parties. Consequently, no transcendental-phenomenologist can be a fully paid up member of a short-sighted philosophical fashion like idealism, realism, etc., etc. (8)

	In another sense, intentionality is also about motivation, what we intend to do. How might we ask, apparently trapped in the midst of a transcendental suspension, could we act? I have answered that question by invoking the same mechanism, namely a suspension of the suspension, etc. Furthermore, I would argue that in the breaking of the symmetry of the (overall transcendental) suspension the apparent weight of evidence or like re-asserts itself asymmetrically to impel, usually, a certain phenomenological attitude and practice one way or the other in attempting to answer that act of enquestioning. The rules for enactment being declared in the meta-textual con-texuality of this rhetorical dimension whereby through this hermeneutical aspect genres of activity (and interpretation) are already more or less negotiated for us. So, we write letters, and in a reversal of the same, put ourselves in a position to read them. I would argue, in adequately addressing our current topics for investigation, that by the adequately conducted means of an overall transcendental suspension we facilitate and expedite our passage through this one World-of-Life with-others before-others. One-World-of-Life by virtue of the fact that all three facets of the intentional act must be in place and that the meta-textual dimension of the intentional field is already inter-subjectively pre-negotiated for-us by-others thence this unity of this transcendental dimension. (9)

Looked at more formally, an overall transcendental suspension is a suspension of the cognitive modality through an ongoing psychic balance of the apparent cognitive constitution that (descriptively/prescriptively) appears to phenomenally-phenomenologically constitute the phenomenon or set or series of phenomena in question under investigative-examination. Therein, an overall suspension (among other things) is realized when a metaphorical conjunctive suspension (of ‘like’ as both “‘like’ and ‘not-like’”) is balanced against a rhetorical dis-conjunctive suspension (of the either/or), and, then, the combination of both suspensions in turn is balanced in turn against these previous two suspensions. My reasons for arguing in this fashion have been dealt with on numerous occasions elsewhere, but, basically, I am arguing for a (heuristic) tri-modal approach that also mirrors my tri-modal understanding of the hermeneutic circle (of comprehension) in which, respectively a textual, phenomenologically reductive mode of analysis is balanced against a meta-textual, hermeneutically reconstitutive mode of synthesis, and, in which a combination of both then realizes a third moment of a non-textual expression in an existential moment. These three moments being read in and through a number of parallel lens, such as, e.g., a gestalt lens (of focus, background and intender), harmonic lens (of dissonance, consonance and resolution), temporal orientation (of past, future and present), etc., etc. Moreover, implied in an overall transcendental suspension is a balance within and between all levels of epistemological organization be they physiological, emotional and affective, cognitive, and, the trans-cognitive realization of processes of judgment and their distinctive expression of value. Hence the connection between a transcendental dimension (of epistemological organization) and the expression of value. (10)

	Through the overall transcendental suspension the transcendental dimension is revealed as both transcendent and imminent to ordinary, natural, non-transcendental experience. This has important ramification in our understanding of the formation of value and its augmentation (as already discussed in this series of essays). Let me highlight some of these experiential observations (as they take up theoretical, practical and/or critical aspects of the same). To begin with, existentialization or transcendentialization of the relatively non-transcendental realizes an existentialization of that intentional act and enactment. In other words, by adequately placing our topic for examination in an overall transcendental suspension we open ourselves up to adequately realizing a relatively more existential state of affairs! Theoretically our understanding of intentional constitution is properly clarified; practically, appropriate courses of action are opened up for us to adopt and adapt; and, critically, we are presented with critical courses of action being opened up for us in the existential here and now (with a relatively valid aptness of execution). (11)

	Although, I have argued that the overall transcendental suspension is an ongoing state of balance without any form of privileging when a subtle form of privileging is present we are presented with ordered forms of value. Let me explain more closely what I mean by this broad, and somewhat contradictory, statement. Given our three moments of the analytical or reductive and the synthetical or reconstitutive, and, their collective combination as a third moment, when we either relatively privilege/de-privilege one or two of these aspects we arrive at a distinctive kind of ordered value. E.g., if we concentrate on reductive value, on an analysis of the intentional objective (Object), we arrive at an intentional emphasis upon essential, general, universal-like aspects of experience. Moreover, these aspects are non-integrated and relatively discrete (and what I term pre-essential essentials). On the other hand if we were to relatively privilege both the intentional objective (Object) and the intentional sense of subjectivity (Ego) we arrive at integrated essentials, general, universal-like aspects of experience, which, in effect, are aesthetical like experiences of the unity of the intentional experience currently to-hand (and what I term integrated essential-complexes). Continuing around this hermeneutic circle/overall transcendental suspension of the intentional objectivity (Object), and, intentional subjectivity (Ego), and, intentional field-contextually (World) we arrive at a relative privileging of the Ego moment and its delivery of deontological ethical value. Then, privileging of Ego and World produces a practical orientation towards the world in a determination pragmatical utility. Whereas, a relative privileging of just World gives us a contextual (environmental) meta-textually-oriented form of awareness, hence hermeneutical value. Moving on, finally, a relative privileging of World and Object gives us a sense of factual value, as to what is regarded as actually occurring or what once, at some time or other, actually occurred. Hence these six distinctive forms of ordered value. (12)

	Simple, distinctive forms of value, I have argued, are simply expressions of value that are distinctively and simply in accordance with ordered type. Thence non-integrated universal like, e.g., square-circles; aesthetic states of affairs like, e.g., red-apples or beautiful pictures; ethical-deontological value (e.g., a sense of duty or obligation)/conceptual processes (ideas); pragmatical utility/perceptual states; hermeneutic (and environmental) concerns; and, lastly, facts that are considered as established by some means or other (other than through pure a priori attitudes or acts of fiat). Complex forms of value are treated as values that pre-eminently arise through more than one order. Usually, they are considered as pre-negotiated to some considerable extent through genres of activity and interpretation in their respective modes-of-life. So we read and write letters, play games of chess in a chess world, drive a car along the street, etc., etc. (13)

	Thus, we are now ready to state three objectives of this series of paper, namely, to note the nature of simple value-formation, note the pre-negotiated terrain of complex forms of value, and, note the nature of value-augmentation! That all three motives are integrated through the experiential understanding of the transcendental dimension along with its theoretical, practical and critical explications and implications. Let me complete this essay by examining these three ambitions (that deal with simplicity, complexity and augmentation). (14)

2.   The Ramifications of a Transcendental Dimension

	In entering a transcendental dimension, through the auspices of an overall transcendental suspension, we critically engage with the topic to hand through an explication of its intentional configuration, i.e., merely as it appears to reflection as ‘apparently intended’. If that topic is written in a subtle privileging of the moments of Object, Ego and/or World we then arrive at the corresponding type of simple value as previously noted. All of this is pre-negotiated by simple genres of activity and interpretation. When forms of value arise that are complex in their ordering then we must appeal to complex forms of pre-negotiation. In explicating the same, and philosophically or theoretically clarifying such a practice, in practically exercising the same and in critically reflecting upon such processes we arrive at an overall clarification of method in this regard. By such means, our pre-negotiations to-hand are appropriated as ‘our negotiations to-hand’ and, thereby, facilitating and expediting the progress of our passage through this world (in both senses of that expression ‘progress’). This is an important role for the philosopher (as a transcendental-phenomenologist, transcendental-hermeneut and/or transcendental-existentialist). From such assisted clarification can also arise a process of existential augmentation in which value is existentially augmented or enhanced. In such an existentially oriented process the ‘spirit’ of the relationship in question (in its relational context) can be entered into in such a manner that we can act on its behalf in its own furtherance within the larger context of the Life-World itself (since there is also a subtle balancing/re-balancing of relationships pre-negotiated and re-negotiated by-us) in and through our achieved existential awareness. How is such an awareness to be arrived at? In and through, and beyond, our entry into the corresponding transcendental dimension associated with our understanding of that phenomenal situation-to-hand. In effect, we could say metaphorically, transcendental and non-transcendental operate hand in hand and mirror the constitution of each other. That, by existentializing the relatively non-existential an adequate existentialization of value is to be arrived at that more properly, appropriately and validly re-directs our paths through this world with-others before-others. How is such an ideality of adequacy to be arrived at (generally, particularly and specifically)? (15)

	Essentially, through a transcendentally clarified simulation of the situation to hand, the power of the relational situation itself normally is able to effect this degree of transcendental purification, augmentation and re-direction of practice! Simulation, effectively, is re-simulated through a re-invocation of the apparent phenomenological configuration of both ‘that topic to hand’ in ‘its relevant contexts of origination’. The existential excess, resident in this understanding, having the power to co-opt a re-direction in intentional activity. Such a re-direction, acting on behalf of that relationship-in-its-associated-relational-context. Hence this appellation of ‘augmentation’. This sense being reinforced through an existentialization of the relatively non-existential aspects of that topic-to-hand and not an impossible augmentation of the relatively existential already resident in our encountering and engagement therein! (16)

	Thus, in this abbreviated form, simple and complex forms of negotiated value can be discerned, and, when and where relevant, can be self-subjected to processes of existential augmentation. Thence the formation of value and its amplification through existential augmentation. (17)

3.   Provisional Conclusion/s: On the Nature of the Transcendental Landscape

	In metaphorically entering this transcendental dimension what might be ontologically encountered and epistemologically engaged therein? (18)

	Nothing else other than the world-already-to-hand, albeit in its phenomenal-phenomenological configuration. In such a realm we have put out of action, bracketed so to speak, all our ontological commitments and all our epistemological commitments. With our prejudices as entry points for suspension and transformed into a recognitionof pre-judgments we start on a process of transcendental purification of our spiritual and philosophical landscapes. In trying to attend to phenomena as they appear in intentional consciousness and not re-wrapping them in our prejudices we find ourselves more directly engaging in this one-World-of-Life! By such a process of purification we find ourselves seeing more clearly to that extent this can be accomplished. Always on the ‘edges of our world/s’, but, re-encountered and re-engaged through the relative centering of the same. So, that which can be questioned can be answered, if only to that extent we realize we can currently go no further in our questioning/answering. The transcendental is the non-transcendental or mundane, and, the mundane is the transcendental (albeit purified of its prejudicial processes through a re-centering of our understanding of that already-to-hand). Hence we walk through both the trans-mundane and the mundane realms of experience at the same time! Each acting on the other, and, when appropriately in a state of balance, an overall transcendental suspension, we find a world of value augmented in such a fashion as to expedite our passage through the pleasures and difficulties of this same world in which we live together with-others and before-others. Only in this dimension of ‘the other’ can we fully encounter and engage this World-of-Life. Let me briefly explain. (19)

	In our three moments of Object, World and Ego, the second moment of World is also an inter-subjective moment by virtue of its implication of inter-subjective (meta-textual/con-textual) genres (of activity and interpretation) whose complexity of negotiations are already mapped out for us (in a world/s of language and its intentional uptake therein). Furthermore, through our inhabitation of one-Life-World and one-Life-World only, we stand and can only stand before others in a direct relationship, encountering and engaging those modalities of experience apposite in the intentional constitution of such patterns of experience. Thence, the inescapable and ineluctable presence of ‘the other’ and its ‘spiritual’ acceptance in the symbol of ‘the Other’ which by its very nature cannot be a ‘wholly other’ since the Other constitutes us and we in turn constitute this spiritual sense of the Other. But let me examine this aspect of ‘our’ research in another paper. (20)

	Thence the mundane and trans-mundane natures of the Other are there for us to the same extent that we are, and should be, there for it! Hence the formation, discernment and augmentation of value!! (21)	    
   Noël Tointon, Sydney, 30.5.09.