An Integrated Understanding of the Phenomenon of Ecological Value*

0.   Introduction

	Among ecologists, as among philosophers, there is a scandal that cannot even bring itself to mention that is has no name! Among the philosophical what sure consensus is ever found? Even philosophers in the same school are want to argue… incessantly! Being ecologically minded is one thing, but, is there a consistent, meaningful inter-cultural way of doing an ecological appreciation of the environment that transcends both the specific cultural commitments and values of that commentator? Be reasonably understood by their audience? Find a way in which the many profitable strands of this type of discourse can be strongly woven together… give us good reason to be ecologically minded in this world of mindless proliferation and excessive consumption… an innocent world undermined by the abyss of unchecked exploitation… often to ends not commensurate with the true costs of the environment impinged upon ? (0)

	Why be ecologically minded? An ecologist might give this answer… or that: they might say we should live in harmony with the world… but what sort of harmony? Whose harmony? Yours or mine, his or hers..? The world is beautiful and we should preserve it. But, people cry out for food… and water. Most of us want a house… renovated… and the year after perhaps a bigger one… on a hill or right beside a beautiful beach… or both…. (1)

In a world of competing discourses what text or set of texts should we follow… or is that too a problem?! Some Japanese people, and some people in a small number of other nations, e.g., think whales should be eaten, whereas, in contrast, where we once thought whales should be killed for their oil for lighting and heating, and their bones used for the staves in damaging corsets, etc., today we generally believe they should be allowed to live without being hunted and merely watched for the sheer majesty of their awesome beauty at the top of the marine food-chain. What does it take, if it were possible, that might allow people of our own culture and in other cultures to enter and entertain an ecological philosophy that might be able to be formulated and expressed as an intercultural discipline and not merely representative of the politics, priorities and privileging of that interlocutor?  Indeed, just what is ecological value, or, is there such a thing within and between cultures? Or, again, is ecological value merely a culturally specific construct with no reality beyond the boundaries of that culture. Then, as a qualitative type of value-judgment could or should ecological value be quantitatively measured, e.g., in pragmatically oriented monetary terms of reference (regardless of what might motivate this type of evaluation)? Just what consensus can an ecologist, whether professional or non-professional, expect in the wider forum of national and international public opinion? And, if they were to subscribe to a truly trans-cultural point of view how might they argue for the imputed objectivity, and inter-subjectivity, of this urgently needed approach?  (2)

*Latest version of paper: www.homestead.com/noelshomepage/noelshomepage3.html
	Now, in essence, in my opinion, many citizens of the world yearn for a political recognition of ecological value and its sound championing of the environment when development projects compete for natural resources. In this there is a profound need for a solid philosophy able to stand up properly to forms of development not truly commensurate with the environmental loses incurred in their commissioning. It is my hope that this paper might be able to contribute to constructing this type of defense when and where needed in this regard (as well as acting as a template for the resolution of other forms of philosophical confusion). (3)

In this paper I would like to argue for an inter-cultural, trans-cultural formulation and appreciation of the ecological. I will attempt to do this based on my metaphorical modeling, etc., involved in the apparent complexities of our phenomenological experience of value. (4) 

Today we stand in a desperate need for this type of discipline and its international recognition, access and exercise! To this end let me attempt to develop a provisional formulation in order to begin this type of process wherein ecologically oriented discourses can come together to form a choir of voices all singing together in harmony and all working to the same end, namely, the preservation and continuation of this world-of-life as a world wherein we can live-together in the Life-World as that-given-to-us to enjoy with-all-other-things! (5)

1.   The Complex Multi-Cultural, Trans-Cultural Nature of ‘Ecological Value’

	I am going to argue that the experience of value, as a phenomenon, can indeed transcend the specifics of communities, cultures and post-colonial, globalized forms of an apparent internationalism, and, that value in a wider philosophical context, too, as a coherent topic can be meaningfully examined and discussed between peoples representative of different types of culture and of differing philosophical ‘faiths’! (6)

	Ask an ecological philosopher how they take the stance they do and one usually finds a series of appeals to a variety of values with an assortment of models to ground this type of enterprise. It would appear that they already have to hand an assortment of genres to pick and chose in this regard. E.g., one might say we should be in harmony with nature. Another might say nature is our home and the world should be treated as if it were our home. Or, some other ecologist might say all life is sacred and the extinction of species is an intrinsic loss that is to be experienced as a loss to wellbeing of the world. Again, another person might say that all life is interrelated and interdependent and that we all lose our freedom to be in the world if this basis of support in the world were to be diminished, etc. (7)

	I recognize that this assortment of discourse-genres already to-hand for dealing with this type of topic indicates that we are dealing with a complex set of issues. I also recognize that these genres, on the whole, can all have a place in a harmonized vision of what the phenomenon of ecological value has in a deeper transcendental-phenomenological program dealing with this broad topic of ecological value. What I am trying to do is show that the phenomenon of complex-value in its generality encompasses a number of relatively distinctive fields of value, and, through a deeper transcendental-phenomenological understanding of the phenomenon of value can be integrated through a recognition that the transcendental nature of judgment has but one form despite its entry into a number of distinctive fields such as the aesthetical, ethical, pragmatical, etc. Previous work of mine in this field will allow me to both integrate this complex phenomenon of ecological value but also deal with all forms of value in general and thence offer a method for a diffusion of much of the fog that surrounds philosophical controversies dealing with the relatively concrete task of how we are to go about critically appreciating specific issues and practically resolving the inevitable clash of perspectives (or genres-already-to-hand) in our dealing with the same. (8)

2.   Methodology 

I have organized and integrated this subject by centering it on my phenomenological understanding and metaphorical modeling of the phenomenon of value, and, how this set of insights can be applied inter-subjectively to the topic of an integrated and consistent ecological philosophy! (9)

	Briefly, let me outline the method, or rather general methods, by which I wish to integrate this topic. In effect, to begin with, I wish to proceed from two directions – a phenomenological direction and a theoretical transcendental-phenomenological direction joined together by a metaphorical modeling of my understanding of the phenomenon of value-creation in order to account for the former. By a phenomenological method (in distinction to a transcendental-phenomenological method) I merely mean a catalogue of descriptions of types of discourses that appear to relate to a broad topic, in this instance, ecological value (as mapped below). So, lets get started. (10)

   Phenomenological 		      Metaphorical            Theoretical transcendental-
descriptions of genres…………...   modeling………phenomenological understanding 
dealing with ecological value	              link		of the phenomenon of value

	As already intimated, we have to hand (in a variety of genres-already-to-hand) a number of discourse-types that get utilized for dealing with discussions concerning ecological value be they descriptive, prescriptive, proscriptive, normative, teleological, explanative, spiritually-oriented, etc., etc. E.g., the mentioning of concepts dealing with a concept of harmony could implicate either an aesthetical approach and/or an ethical approach. Then again, deontological and/or pragmatic approaches could be adopted through treating the need for ecological advancement as a duty (of some form or other) or, pragmatically, as in our best interest, etc. Then, again, ecological richness might be seen as a fact, a given… that should not be disrupted lest the world self-organize itself and realize some other state of environmental equilibrium less supportive of its current richness of factual value. Or, the self-organized like totality of the world might be seen through a spiritual lens and our influential role in that framework treated accordingly…. (11)

	Now, the above list is not exhaustive. All entail various types of judgment that could be seen to be either specifically oriented, distinctively oriented (in a particular perspective) or generally oriented in the broadest sense. To illustrate this loose form of categorizing let me note the following examples: ecological value relating to a particular species or locale; and aesthetical or ethical or pragmatical approach, etc., to ecological issues; and considerations of a psychic, spiritual or holistic nature; etc. As noted all forms of ecological consideration will implicate forms of judgment. It is my contention that all forms of judgment, in a deeper understanding of that phenomenon, have the same transcendental machinery and epistemological processes in play. Therefore, a method to integrate this phenomenological approach of mere descriptive classification would be to understand how value is formed in the first place and to link this assortment of judgment-types within this transcendental understanding of the archetypal nature of judgment itself and offer an explanation, through modeling, how these disparate forms of value-judgment can be interrelated in a transcendental form or format. Let me now proffer this type of understanding and how our modeling of the same should allow us to interrelate and integrate this hitherto relatively non-integrated phenomenological understanding of this topic. (12)

	Judgment is a gestalt phenomenon like all other phenomena that implicate a degree of intentionality. Effectively, this implicates our understanding of all phenomena since all phenomena are constituted in and through intentional consciousness (hence our transcendental-phenomenological concern in this regard). However, in specifically dealing with intentional constitution itself we need to note its gestalt enstructuralization. I.e., the transcendental necessary implication of a field of consciousness relevant to the type of intentional task to hand, a point or set of points under intentional focus with that associated field, and, a sense of conscious appreciation of this type of phenomenal investigation under examination. The process of interaction between these three idealities, ideal polarities (of field, focus and intentional perceiver) constitutes the nature of the intentional entities or states resident in that type of field and described in the appropriate discourse/s relevant to the same. I would like to argue that by invoking such an approach this broad field of ecological value can be integrated; be it on a specific level of investigation or explication, on a particular level of a distinctive field phenomenology, or, on a broad level of a general understanding of broad ecological principles. (13)

	All fields can be ideally reconstructed by invoking these three ideal moments or facets of field, focus and associated-perceiver. These facets or moments are dialectical in the sense that they mutually co-define each other by default. E.g., ‘focus’ can be defined as both ‘not field-oriented’ and ‘not associated-perceiver-oriented’. In the same manner each of the other two moments can also be defined through a negation of the remaining two moments since it is through contrast that meaning or value can be appreciated (and re-constituted or simulated/re-simulated). (14)
	The engaged relationship between these three moments results, in intentional consciousness, in a simulation/re-simulation of phenomena. Moreover, these three moments can also be seen as central to the hermeneutic circle wherein sense (as to the content of the text in question [arrived at through analysis]), meaning (through meta-textual genre [arrived at through the synthesis of genre]) and meaningfulness (through an existential formation of non-textual significance [in and through the relationship between textual-analysis and meta-textual synthesis]) can be arrived at. Basically, value is to be understood as being realized through an overall transcendental suspension of the same through a mutual ongoing balance of these three ideal polarities or moments of sense/text/analysis, meaning/meta-text/synthesis, and, meaningfulness/non-text/analysis-synthesis. These same three factors are mirrored, moreover, in and through, respectively, our gestalt moments of focus, background-field, and, associated-perceiver. Again, we might represent the same with the following, namely, the dialectical moments of object (as the focus on an intentional object/state or objective), world (as the background or field in which these simulations are to occur, and, the associated sense of a perceiver as a (subjective/inter-subjective) transcendental ego, hence Object, World and Ego. (15)

	In an overall transcendental suspension all three moments need to be equally expressed (or suppressed). However, I have argued elsewhere, in an ordered analysis that by the expression or promotion/suppression of one or two of these moments six distinctive forms of value can be arrived at. Let me define these six types of judgmental-processes and their distinctive value-formation:

1.	(Pre-)Essential Value: Lexical, mathematical, analytical, etc.,
2.	Essential-Aesthetical Value,
3.	Deontological-Ethical value,
4.	Pragmatical-Ethical Value,
5.	Hermeneutical Value (in formation, recognition, examination of genre),
6.	Factual Value (establishing actual facts). (16)

Now, these six distinctive kinds of value should not be confused on a relatively superficial level of phenomenological examination. Otherwise we commit the associated confusion when we fallaciously mistake these relatively distinctive types of value, e.g., when we non-critically equate deontological value (in a sense of duty, etc.) with pragmatical considerations (where judgment might be of a more utilitarian or calculative nature). Or, when we conflate pre-essential descriptions with deontological prescriptions, etc. (in one version of the naturalistic fallacy). On the other hand, I would also argue, on a deep transcendental level of analysis, that dialectical-forms of accommodation can be argued for and exercised non-superficially (on the grounds, e.g., that all forms of judgment have the same deep phenomenological nature of constitution in their intentional formation). (17)

	However, through forms of relative privilege/suppression six distinctive types of particular forms of value, as just identified, can be argued for as above. Let me demonstrate this, e.g., the promotion of the Object moment (O+) and the relative suppression of the Ego and World moments (E-/W-) produces value in the form of pre-essential value, i.e., a lexical entry that can be manipulated through equations in some form or other (in a pre-integrated form or format) (as in., e.g., no. 1. in our list where we might find the construction of sentence; or a mathematical formula; or an inventory of lexical items as found in a dictionary; or the items or distinctive features thought to be involved in a description of the intentional content found in a particular perceptual act, etc.):

1.	O+   E-    W- 	produces pre-essential forms of essential value.
2.	O+   E+   W- 	produces essential-aesthetical forms of value.
3.	O-    E+   W- 	produces deontological-ethical value,
4.	O-    E+   W+ 	produces pragmatical forms of value,
5.	O-    E-    W+	produces hermeneutical value dealing with genre,
6.	O+   E-    W+	produces factual forms of value. (18)

Now, I have already suggested that in addition to the above we also have a series of broad-spectrum forms of value such as, e.g., a sense of the spiritual, the complex nature of ecological value, etc., wherein these distinctive fields of value as noted above are blurred and drawn from in their own individual manner. (19)

	Thus, by such means, we have a general method for determining the relative nature of our six distinctive fields of value or the nature of our complex strands in a more generalized topic like, e.g., ecological value. What are the ramifications and implications for this approach? (20)

	By the use of this two-leveled approach we have to hand a critical tool that allows us to distinguish and not confuse distinctive forms of value, whilst, at the same time, discerning how complex forms of value should not be merely reduced to such a distinctive form of value (as found in these six transcendental sense-fields as delineated in our ordered analysis). Moreover, by perceiving the fundamental transcendental form underlying all processes of judgment we should insightfully come to learn how to accommodate these distinctive types of value judgment with each other on a deeper phenomenal-phenomenological level of analysis. As a result this entitles us to demarcate distinctive strands of value judgment without confusing them in relatively superficial levels of analysis whilst also learning how to integrate their accommodation on relatively deeper levels of exposition. By such means we equip ourselves with a complex style of discourse that allows us to deal with the phenomenal-phenomenological complexities of our topic. Let me briefly demonstrate what can be achieved here in a complex discourse that is both broad spectrum horizontally and vertically, i.e., by integrating a variety of discourses within an over-aching complex discourse and supplying it with a degree of transcendental depth (through our recognition of the relatively superficial level of distinctive strands (or fields) of discourse and their relatively deeper accommodation (achieved through thorough and adequate degrees of suspension in an overall transcendental suspension). (21)

	E.g., harmony and (dynamic) equilibria are often key-terms in an ecological philosophy. In narrow, relatively superficial frames of reference harmony could be construed to mean leaving things as they are, or, returning things to a state they were or should be in; or, maintaining the current degree of complexity, reinstating a past level of complexity or returning a situation to an adequate degree of complexity; or, ensuring that impacts upon a system are compensated for, or, insulated against, or, minimized in future; or, our engagement in that locale is authentically oriented and motivated; or, a system through some form of a conservation plan is set up in such manner so as to ensure its organized complexity and self-organized complexity replicates itself through time, etc., etc. We should also recognize that dynamically realized equilibria are not always necessarily beneficial, in the maximum sense realizable, by virtue of new equilibria being achieved that do not do a full justice to the potential of that system in question. Furthermore, in the formation and/or recognition of a distinctive discourse strand the concept of harmony could well be construed to lie in any one or more of our six distinctive fields of value formation (as discerned in and through this vision of an ordered analysis). E.g., in an aesthetical mode harmony could be construed as a natural system able to self-perpetuate itself given all relevant necessary condition were to remain the same. The aesthetic nature of this state of harmony being realized in and through its ongoing resolution of dissonant conditions, etc. Or, in a factual modality harmony might be construed to mean the ongoing preservation of the greatest quantity (and quality) of a (pre-)defined environmental richness (as in e.g., the preservation of all the species in that environment, environmental locale or niche). Or, in a pragmatic modality, harmony might be construed to mean the maximum preservation of the value of that system (as a locale to be exploited in some fashion be that through our possible ‘enjoyment’ of it as national park and/or as an eco-system that permitted controlled forms of mining, hunting and/or other forms of exploitation, etc.). (22) 

So, with these types of considerations in mind, what does the critical ecologist have to do in order to operate this potential vision of an environmental philosophy, i.e., in just what format should this complex genre of a broad spectrum environmental philosophy be set up so as to operate both culturally, and, possibly, trans-culturally if the latter option is granted (on theoretical-transcendental and practical-non-transcendental grounds?)? Here we might like to define format as the meta-textual instructions, etc., that allow us to operate this complex genre wherein this complex discourse of environmental concerns can be operate and be exercised. First, however, let us examine the (transcendental) possibility for a viable trans-cultural ecological format. (23)

3.   Examining the Possibility of a Trans-Cultural Format

	How might we define the nature and scope of an environmental philosophy? We could take the following definition (as partially noted earlier) as a possible point of commencement. We might like to consider that an environmental discourse is a complex discourse concerning the specifically organized complexity exercised within a particular self-organized complexity that replicates itself through time within a certain locale. ‘Organized’ as a phenomenal pattern taken up within the specific expression of that self-organized equilibrium or set of equilibria. This nature, in its generality, being scoped through the limitations found or imposed upon that self-perpetuated state of complexity (such as time, space, nature of the localized environmental inputs such as weather, etc.). This definition accepted as a provisional starting point in this type of investigation let us now consider what might be necessary in the construction of this type of format in order for it to cross cultural boundaries and be accepted in a trans-cultural light? (24)

	From a (non-transcendental) phenomenological perspective it is obvious that memes cross cultural boundaries. E.g., religious innovations take on a trans-cultural life of their own (and this can be witnessed in the transmission and dissemination of religious philosophies such as Christianity and Buddhism, etc; in the uptake of Eastern monasticism, the iconographic use of a halo to surround the head of a religious figure, etc., etc.). What can we say about such trans-cultural transmissions? (25)

	Theoretically, forms of accommodation must be in place for such ideas or memes to be transferred. E.g., the pre-established interaction of different cultures, say through trade, e.g. Accommodations are arrived at wherein memetic material is observed and hermeneutically accommodated by the receiving cultures. Then, all that granted, memetic material is re-interpreted through the lens of that accommodation. Now, I would like to argue, dialectically, that transformations are never quite 1:1 but can effectively re-constitute themselves in time with an approximate (hermeneutic) coincidence in value (i.e., in sense, meaning and meaningfulness) given an adequacy of supportive accommodation, critical self-reflection, etc. E.g., images of Buddha are recognized in the Western world as religious images and their exemplification there have proliferated. However, on the other hand, the transmission of an accompaniment of cultural sensitivities developed by the host culture/s have not been commensurate with the import of the former when we find Buddha images placed on the top of televisions, put beside the bed, left in bookcases below or beside books of a non-religious nature, etc. No disrespect is intentionally intended but could be construed in that fashion by the members of the host culture privy to such meta-textually pre-determined constraints. The set of points I would like to make then is this: that the trans-cultural dissemination of memes is a given fact through phenomenological and historical examinations, therefore, such transmissions are possible; however, avenues of interaction must be present or must have been present, processes of hermeneutic accommodation must be formed, and transformations of value are never ideally equivalent and coincident, despite the possibility in time of a degree of self-rectification in these instances of disseminated assimilation (through processes of memetic self-organizatiom/self-re-organization). Thence the qualified trans-cultural dissemination of cultural memes, etc., is an open transcendental possibility. (26)

4.   Constructing a Complex Environmental Format

	This formation of a complex environmental format is conducted on general, particular and specific levels of exposition; and, is realized through processes of interaction, accommodation and transformation; its uptake and recognition being rectified, to some degree of adequacy or non-adequacy, through processes of re-self-organization (either simulated and/or re-simulated). (27)

	Examining the above in detail let us now re-note those points contained in this formulation. (28)

	A complex environmental format is a complex genre for dealing with relatively viable and less viable strands of discourse concerning the organization and self-organization of our current environmental understanding of an environmental locale or niche along with the replication of identities normally found in the differentially treated inventories of a locale or niche as previously defined. A format is essentially a meta-textual format for forming environmental discourses. In a complex format we set up the conditions for dealing with distinctive strands on a relatively superficial level of operation and at the same time producing/re-producing/reproducing techniques and insights dealing with a relatively deeper more complex understanding of the complexion of the type of phenomena in question. In this process interactive modalities are exercised, processes of accommodation are set up in order to appropriate memetic-like content, etc., upon which transformations are arrived at intra-culturally and/or inter-culturally. Through processes of self-organization of that simulated/re-simulated system processes of rectification are set in train that further reinforce this apparent, but non-absolute, degree of an effective equivalence in the transmission of value (i.e., sense, meaning and meaningfulness) be that within and/or between cultures. Moreover, on a third level of discourse-formation, exposition can be given a space in order to set up a comparative examination of the form and relative viability of a set of complex-ecological formats; such an investigation taking either a relatively non-systematic complexion or a relatively systematic complexion (whilst being conducted in either a critical manner or in a less critical manner).  (29)

	Now, on a general level there is a recognition of the possibility that there are a number of genres dealing with this overall topic of environmental philosophy from a distinctive particular points and/or specific points of view that generate discourses in keeping with the nature of those perspectives. Hence also particular and specific genres for discourse production/re-production. Usually, there is also present, to some degree or other, some understanding of a metaphorical mapping of these distinctive discourses within some form of an interconnected super-discourse that attempts to make collective sense of these otherwise disparate discourses. Into this already pre-established territory an environmental philosopher will venture to some extent. The task for a critical philosopher here is to accept these attempts of a cultural/inter-cultural mapping and make better sense of the same. E.g., recognizing in a complex ethical field that there is a need to take into account both deontological and pragmatical fields of value-formation (whether on some occasions they both be invoked or taken up separately). (30)

Let me now take an overview of where this essay has headed and is heading in order to comprehend its architecture in this regard. To do this let us stand back in order to re-examine the key points made so far by this essay (and therein proffer, or at least start, a process of self-rectification in this regard). (31)

5.   The Architecture of this Complex Argument Being Presented

	Basically, I would like to argue that we have three (or four) levels of discourse-formation dealing with environmental matters that need to be taken into account both separately and collectively! These three (or four) meta-levels of discourse-formation and expression are:

1.	Distinctive and separate strands of ecologically oriented explanation formed within their respective genres that articulate the form of such focused discourses. ‘Distinctive’ by virtue of their distinctive location in one of six forms of distinctive judgment (namely, pre-essential essential, aesthetical-essential, deontological, pragmatical, hermeneutical and factual). ‘Separate’ by virtue of the definitive nature of the metaphor or set of metaphors involved in their articulated formation and expression. To confuse the former is to make a distinctive mistake (say as in the naturalistic fallacy when descriptions are confused with prescriptions) and to confuse the latter is to make a genre mistake (say when we unsystematically conflate metaphors of harmony with metaphors of home).

2.	On a second level of analysis a complexity of value is recognized wherein an assortment of distinctive fields are related and interrelated along with an attendant assortment of metaphors of mediation that allow this complex genre to incorporate a series of hitherto superficially distinctive and separate genres. By implication our complex discourse has adopted and adapted a variety of metaphors that can accommodate such ‘superficial’ differences. E.g., religious discourses, as an instance of complex discourses, often appropriate ethical-deontological forms of moral challenge along with rituals that appropriate an aesthetically implicated form along with a miscellany of others genres of ‘religious’ activity along side a series of other complex discourses that cannot be distinctively located such as metaphysics, prayer, meditation, theologies, etc. 

3.	In an appreciation of the complex genre denominated and described in examination forms of evaluation can be proffered that either determine the relative systematization of that complex genre or comparatively evaluate the same in the light of other similar complex genres (as when various religious approaches to a certain existential question are approached and compared within a certain religious tradition or between a series of other ‘similar’ traditions in this respect). (32)

	A fourth meta-level of analysis can be invoked when we re-evaluate and re-appreciate our third level of evaluation either individually, with respect to itself, or comparatively with some other third-level complex discourse with similar intent. (33)

	What might this mean in practice when dealing with a complex environmental philosophy that invokes a series of distinctive strands of discourse that are both distinctively and/or separately located within that complex discourse? (34)

	For a start, each of these strands can be definitively formulated and located. Formulated in regard to their underlying metaphor as an expression of that type of genre that would formulate that type of discourse. Located through an ordered analysis that locates its place in our cognitive map of the world of discourse, namely, as either pre-essential-essential (when dealing with lexical items and/or equations all in a non-integrated mode of presentation/representation); aesthetical-essential (dealing with the former but in an integrated modality); deontological (dealing with a sense of self-perceived ethical duty, etc.[along with considerations of conceptual necessity in an engaged conceptual modality]); pragmatical (when dealing with matters of utility [in an engaged perceptual modality]); hermeneutical (when dealing with questions of mere factual possibility) and factual (when dealing with considerations of factual actuality). In other words, classifying our intentional objectives in terms of their discursive type, namely, as either non-integrated thoughts, integrated thoughts, ideas, perceptuals, possibles or actuals. Now, in a complex ecological format various strands are isolated then formulated and located as in the above manner, then, processes of accommodation are envisaged that would allow for some degree of a harmonic interplay between the same. This process of a harmonized synthesis being assisted through an examination of the apparent complex genre rules that can be interpreted in such a process so as to engineer and facilitate such a synthesis. Let me proffer the following artificially constructed complex ecological format in order to demonstrate the essential highlights of this simulated schematization of that format. (35)

	Let us say, for the sake of argument, that our complex ecological format has two strands, one strand that is deontological in orientation and a second strand that is pragmatical in orientation. Let us say that the first stand says we should not wipe out species, say whales, and, the second strand says that for pragmatical purposes all elements in an ecological niche should be preserved in order to maintain the full functioning and value of that ecological environment, say that the presence of whales at the top of the food chain is necessary in order to maintain a proper balance among all other species in that environmental niche (with the understanding that taking the whales out of that environmental niche would or could lead to imbalances between all the other species in that environment; that over time their interactive role is also regulatory in this regard). In this example we have a deontological strand (that, as a species, we should not exterminate whales), and, a pragmatical strand (to the extent that whales can be seen as possessing a regulatory role in maintaining a environmental balance that also assists the continued replication of that environmental locale through time). The question now arises: how do these two strands, distinctively different in type, find some form of an accommodation? We might see this as an ethical question existing in a complex ethical format wherein deontological and pragmatical aspects can find some form of a synthesized harmony wherein ethical decision-making is seen to be realized through a form of cooperation wherein calculation and utility are perceived to travel along side deontological considerations (and its emission of apparent/transparent imperatives?). This harmonization might be achieved theoretically, or, practically through an examination of genres of activity that appear to engineer this degree of synthesis. Processes of accommodation between different distinctively ordered strands necessarily involve deeper epistemological levels of integration. An analysis of the metaphor utilized by the associated format indicating to some degree the nature of that harmonization already arrived out elsewhere. (36)

	Various strands of discourse, in our complex discourse, in this regard, could well be located within the same distinctive order of analysis. Under those circumstances, the same type of procedures apply in order to arrive at a harmonized figure that can integrate, to some degree or other, these competing strands albeit found to inhabit the same order. E.g., ‘we should treat the world as our home’ and ‘we should maintain the balance therein’… just as ‘a house without a roof leaks’ and ‘a house without good foundations falls over’, or some other argument could be constructed with similar consequences. Both strands being seen to operate equally within the deontological order. (37)

	Or, in reverse, a complex ecological format could be created using these same principles as just examined in this relatively analytical approach. By accepting our general observations, existential insights, accommodation of relevant genres, recognition of genres-already-to-hand, we might like to construct a complex genre from the ground up so to speak. Let me now demonstrate this more synthetic approach to this topic (since our articulation of a complex ecological format would be, in reality. a blend of both approaches!). (38)

6.   The Theoretical Creation of a Complex Environmental Discourse

	Now, nothing can be completely started from scratch. In this regard the construction of an artificial complex format is a complex discourse that must utilize some genre or set of genres already in existence in order to adopt and to adapt the same. Again, our integration device would be constructed on a metaphorical level. We might, e.g., wish to construct such a complex format by invoking a set of metaphorical exemplifications, e.g., that the world operates in accordance with natural laws (as discerned scientifically), or, is a vast computer, or, is a house of being, or, is clockwork mechanism that needs all its parts to properly function, or, like a hive of bees, or, the conductor of an orchestra, or, a choir of voices, or, …………. (where you nominate your preferred metaphorical modeling device/s). (39)

	In reality, the construction of a simple or a complex ecological format would involve some degree of recognition with respect to previous genres of activity in this regard. Whether we prefer to construct top-down or from the bottom-up in the end should be a matter of utility, i.e., just what format produces the greatest degree of value for the time and effort invested in this exercise. Furthermore, we should also note our invocations, evocations and quotations, etc., lest we be accused of plagiarism in this regard. Our constructive efforts being judged by excess value released in the performance and application of such a critical project. (40)

	Ultimately, a complex ecological format should try to be comprehensive in its ambitions without compromising that intent. Armed with such insights we should now be able to go out into the controversial arena of ecological debate and cut our way through the ill-constructed, the improperly applied, the excessive use of redundant material… and focus our attention on the particular task to hand in accordance with the nature of our intent. Again, the critical evaluation of our commentary in this regard being re-evaluated through a re-examination along the same lines (albeit from a different meta-level of analysis). (41)

	To complete this essay let me re-state what my ambitions and hopes are in regards to the relatively fractured nature of contemporary debate in this field of the ecological. To end just what can we hope for? (42)

7.   Conclusion: What Should We Hope For Ecologically?

	Ecologists, environmentalists, environmental philosophers, etc., have enough work to do in the world without wasting too much energy and talent, time and money on merely debating each other. How might such debate be made more profitable, and, how might the profit of such debate contribute to our insights into the practical understanding as to how environmental strategies might be formulated for preserving or re-creating an environmental richness whose value is currently being seriously undermined by non-environmentally-oriented pressures of the Contemporary world. To this end let me note some of those pressures, then address what type of strategies might need to be adopted, and, lastly, on an optimistic note, highlight in what way the intent of this paper might assist the above. (43)

8.   Provisional Typology of Anti-Environmental/Contra-Environmental Forces

	By anti-environmental forces is meant those processes that directly or indirectly seriously disrupt environmental habitat or niche habit. By contra-environmental forces is meant those forces that degrade without seriously disrupting environmental habitat or niche habitat. (44)

	I would argue that the most serious type of anti-environmental or contra-environmental forces at work, in essence, are disseminated through processes of proliferation, i.e., processes and products excessively over-engineered by individuals and/or societies without full and proper economic regulation. In other words, economic functions are entertained and re-entertained without a proper and appropriate economic regulation wherein the full benefits and costs are adequately taken into account. E.g., if the environmental cost were taken into account true economic costs might better represent the total impact of a set of actions within the world economy understood in its fullest possible sense. E.g., if tropical hardwoods are being exploited as a ‘cheap’ source of timber for low-value economic tasks then the true replacement costs of those trees is not being taken into proper and appropriate account. If true costings were taking place then those trees would be utilized for high-value tasks and thence pricing information might better check their utilization (and the disseminated proliferation of such practices). Other mechanisms needing to be imported if pricing mechanisms alone cannot restore some degree of a sensible balance in this type of regard? (45)

	What form might a typology of proliferation take? Hopefully what ever form is necessary to best expose such anti-environmental and/or contra-environmental forces of proliferation (as exemplified in consumerism, coastal over-development, nuclear proliferation, urban sprawl, clear-felling of timber, etc.)! (46)
9.   An Optimistic Conclusion: By What We Fall - By That May We Rise!

	If the instantiation of proliferational tendencies are to blame for environmental degradation and loss then surely by the reversal of those same forces environmental rectification might be achieved? E.g., in wealthier countries the overall increased health of water resources and water-ways has been observed (as in the cleaning of the Rhine, the Thames, etc.). Hopefully, with an increasing economic value formation, identifiable surpluses can be utilized for processes of rectification or renormalization, conservation or preservation, environmental reconstruction, etc. China, e.g., would then be able to undo some of the environmental degradation entered into in the course of prior economic development (as has already happened in more advanced economies, i.e., economies with a greater degree of economic organization, surplus value-formation and value re-direction, etc.). (47)

	Have we good reason to be optimistic? Yes, if only integrated and positive environmental philosophies can be promulgated and harmonized to some extent among our themselves! Surely, by what we fall, through understand of the same and through a reversal of those factors, we may also rise!? Already positive environmentalism as a political force is becoming a force to be reckoned with. Witness the rise of green parties, a green complexion to political debate, etc. Furthermore, through a proliferation of positive messages the urgency of such a reversal of attitudes is being brought to the fore. However, better results will probably be harvested if our environmentally oriented habits complement rather than denigrate economic forces such as consumerist exuberance and its hyper-economic proliferated tendencies, etc. As suggested, a full and adequate economic representation of the economy at large might re-normalize these tendencies of hyper-proliferative dissemination. Do we have sound grounds for optimism here? I hope so. Most resources are limited however adaptable economically we become in over-utilizing the same and moving on to alternatives processes of over-utilization of replacement resources. Finally, we will know we have succeeded when we find ourselves entering into a win-win situation in this regard, i.e., when inputs and outputs are in a state of balance in terms of ‘true’ costs to the environment. ‘True’ cost being arrived at in and through wider terms of reference in such a manner that better represents the world economy at large and not some restricted ‘provincial’ outlier of the same. An understanding of the complex nature of ecological formats better helping us to realize this broad spectrum representation of costs to the environment, etc., and thereby helping us to enter into processes that normalize that overall economy. How, in principle, is this to be achieved? (48)

	Re-normalization of ecological degradation is to be achieved through a broad spectrum identification of the values entailed in an environmental system be it a locale or niche (within a locale). These values being augmented through those economic forces that reverse the full costs of those processes of exploitation. This being achieved through augmented supplementation (through the proper and appropriate re-allocation of resources on an evidence based basis for the amelioration of that environmental system), through augmented processes of re-cycling that imitate similar processes within that environment system, and, through carefully conceived processes of augmented complementation through a re-construction of conditions, processes, identities, etc., that eventually redress to a desirable degree the former ecological complexity originally present (that either reflects the original environmental economy or an adequate substitution of the same given the nature of irreplaceable losses, introduction of non-removable extraneous forces not originally present in that environmental system in question, etc.), etc. (49)

Obviously, augmented and fully restored processes of recycling would do a better justice to this ambition to restore, or re-store, environmental systems previously degraded or lost. Then, more often, a better and earlier strategy would be, in part or in whole, the recognition of the need for a mere reversal; i.e., a perception and identification of what would be needed to merely reverse processes of proliferation that impinge upon an environmental system, which, if conducted earlier enough, might adequately redress that current degree of ecological imbalance. (50)

Thence the need in this endeavour to supplement, re-cycle, complement processes that address ecological balance/re-balance, and, overall, reverse adverse processes of proliferation that imbalance an environmental system. It is my hope that this essay will be of some assistance in this process of environmental renormalization through helping us to better properly identity the appropriate strands of discourse in our complex ecological approaches to the environment that best assist us in this ambition. (51)

	That, this understanding of complex-value formation, in regard to the ecological, can be adopted and adapted in our dealing with others forms of complex value through our treatment of its strategies as a template: by noting different distinctive strands of the same ordered type and harmonizing them through processes of accommodation, and, by noting how processes of accommodation can be entered into between distinctively different types of ordered value. This process of accommodation being commenced through a recognition of genres-already-to-hand (and their embedded metaphor) and discovering how they might already have been non-systematically accommodated or how such a process could be more formally commenced. By virtue of the re-creation of a complex format, analytically and/or synthetically, that better represents the discursive economy of the complex debate already underway along with a facilitation of those critical processes that augment a rectification and re-normalization of that debate-process itself if and when applied in evidence-based practice…. (52)

		      					  Noël Tointon, Sydney, 21.12.07.