Postword 

On A Summarized Re-Examination Of The Expression Existential In The Light Of An Investigation Into Authenticity In 
Value Creation

	In this short Postword I would like to re-define the expression existential in the light of the philosophy developed in the presentation of the papers contained in this volume. In retrospect it is my perception that a clear and distinct understanding of this expression should help us to get to the heart of the phenomenon of value creation and at the same time help us to differentiate authentic value from inauthentic value.
	Essentially, the expression existential indicates, in accordance with these investigations, that moment in the hermeneutic(al) circle that corresponds to the moment of the transcendental suspension which in turn corresponds to the moment of the Transcendental Ego in our archetypal phenomenology. Consequently, a thematization of either of these parallel aspects should give us, if I am at all correct in this matter, some degree of insight into this subject of value creation in general and authentic value creation in particular. Therefore, let me briefly re-examine this topic of the transcendental suspension in its parallel relation to the Transcendental Ego, etc., with these objectives of value creation and authenticity clearly held before us in an endeavour to develop a clear, precise systematic and practical philosophy of existential value creation. 
	This will be done under the following six headings, namely, Presentation, Contrast, Parallel Schematization (under ten sub-headings), Self-Evaluation, Responsibility and Value Creation.

1.	Presentation

	The sense of the existential presents itself in our open reflections as an intuition of the presence of the relationship itself under current focus. This presence is the existential excess of the relational whole minus its parts and is experienced primarily on a transcendental-experiential level of engagement. This existential engagement is entertained as the ongoing judgmental re-presentation of cognitive-conceptual material and entered and left through the auspices of a transcendental suspension as systematically defined in this Postword.

2.	Contrast

	This existential contrast is the same contrast experienced between the Transcendental and the Phenomenal as they jointly enter into the flow of experience and its trans-cognitive appreciation through transcendental reflection. The sense of the transcendental being co-defined as trans-phenomenal, trans-cognitive, trans-empirical, trans-perceptual, trans-conceptual, judgmental, trans-intentional and trans-constitutional, etc. The very ability to appreciate the phenomenal presentation as a phenomenal presentation through the auspices of a transcendental suspension declaring this epistemlogical-ontological perspective of the Transcendental as trans-phenomenal (which in turn must be trans-epistemological-ontological in orientation). Without co-definitional contrast neither the sense of the trans-phenomenal/trans-intentional transcendental nor the sense of the phenomenal could be demarcated and thematized. A thematization of the sense of the phenomenal demands trans-phenomenal terms of reference, and vice versa. It is my argument that this transcendental-logical necessity of the `transcendental contrast of the phenomenal' enters into an experiential sense in and through the act of judgment. This experience of the transcendental being experienced as that aspect of experience that is intuitively appreciated as existential, and, that such existentiality is experienced as authentic, trans-logical, dialectical in nature, etc. Moreover, such transcendental experience must also be regarded as the source of all value (-judgments), i.e., value creation (regardless of the authenticity or inauthenticity of the overall judgmental process for any act of judgment in its core epistemological-psychological activity must be trans-cognitive despite the non-neutralized distortion arising from inauthentically treated cognitive fields).

3.	Parallel Schematization

	In the XIIIth. paper The Value Of freedom And The Freedom Of Value, section H, the tri-polar nature of intentionality is schematized simplistically (in an archetypal phenomenology) as that relationship between the moments of Ego, Object and World (as the horizon of all horizons). Under these three moments various headings can be seen to run in parallel, e.g., this archetypal hermeneutical circle can be approached via the parallel relationship between suspension, analysis and synthesis. Moreover, the co-definitional thematization and balance of reductive-analysis and synthetic-reconstitution also defines the existential nature and being of the transcendental suspension (along with its sense of spontaneity, sense of the present, powers and fruits of cognitive resolution, etc.).
	This will be approached through the following ten Sub-Headings:

i.		Polarity:				  Ego,
ii.		Approached Via:		  	  Suspension,
iii.		Temporal Orientation:	  Present,
iv.		Temporal Status:		  Spontaneity,
v.		Nature:				  Pre-Constitutional,
vi		Harmonic Status:		  Resolution(-al).
vii		Relative Association	  	  Conceptual,
viii		General Characterization:  Provisional,
ix		Specific Characterization: Skeptical,
x		Gestalt Characterization:  Midground.

	In a few sentences the following brief comments could be made about the above headings in an attempt to re-define the term existential in the light of this topic of value creation.
	The moment of Ego is co-defined as contra Object and contra World and this partial suppression is discovered through the moment of suspension. The definition of suspension is complex but this complexity is simplified if its exposition is conducted with reference to this device of the Hermeneutic(al) Circle as discussed within these papers. Putting this dynamic state of psychic balance in play opens up for us a transcendental dimension that gives `depth' to the phenomenal dimension even though the phenomenal dimension is effectively flat and aspectival and the transcendental dimension is effectively pointless or without a sense of spatial/temporal dimension. However, the conjunction of these `two points of view' supplies the phenomenal point of view, subjected to a state of transcendental suspension, with an appreciative sense of depth. 
	Once the pre-conditions for transcendental access are in play the existential moment of the ongoing present, rather than as an historic sense of the present sandwiched between the dying past and the not yet presented future, is experienced as spontaneous and non-manipulated, appropriate, rich in both detail and unificational simplicity. This dialectical state of interactive balance is met through the vectorial nature of conceptual interaction, moreover, once such a state is allowed to take center stage access to a world of the pre-constituted is made available to us. Such presentation is treated as provisional and therein allowing us to discover the revelation of a greater degree of appreciative depth in the enrichment of an ongoing thematization of sense that would otherwise be frozen in the rigidity of the non-provisional. Such thematization being realized through the ongoing resolution of evocative-provocative dissonance which in metaphorical terms of reference takes center stage in a psychic midground between the gestalt foreground of the intentional object (or state) and background of the relevant field associated with such intentional objectivity. The state of transcendental suspension being developed through a special kind of skepticism that brackets the phenomenon under investigation, neither affirming nor disconfirming its presentational mix of evaluation. This particular treatment of the phenomenon allowing this transcendental suspension to be effectively informed by the distinctive mid-point of such collective neutralization. The epoche defining its distinctive place in the natural world whist at the same time allowing us to view the meaning structures that distinctively configure the sense of such intentionality. Moreover, as there can be no textual meaning without con-textual meaningfulness it follows that the derivation of all meaning indirectly establishes the meaningfulness of that-phenomenon-for-us. Our realization of this meaning-meaningfulness interaction establishing the phenomenon as a phenomenon-for-us, a re-simulation of this process establishing the meaning-meaningfulness of that phenomenological investigation as a phenomenological-investigation-for-us.

4.	Self-Evaluation 

	The relational totality investing the parts of that phenomenon with a greater degree of thematization producing the illusion of an act of spontaneous self-evaluation. The appreciation of this type of state of affairs giving the appearance of a self-evaluation. That effectively, in theory and in practice, the existential is self-critical!

5.	Responsibility 

	The appearance of an appropriate, ongoing self-evaluation  producing the responsible evaluation of that phenomenal/phenomenological situation to hand. The individual being cast in this informed existential state of receptivity as a person who can act on the behalf of that relationship. In effect this state of reflection is active and not merely passive.

6.	Value Creation

	To conclude let me summarize the following points relevant to this topic of the existential and its authenticity of value creation.

	That value is developed in, and expressed through, acts of judgment and its spontaneity of judgmental response.
	That the act of judgment is accessed through a state of transcendental suspension.
	Authenticity reflects both the degree to which that transcendental suspension is informed and the degree to which it is introduced, maintained and relatively withdrawn from.
	That the existential parallels the moments of ego, suspension, pre-constitution, etc.
	That the existential moment is effectively self-critical, self-productive and the moment wherein the problem of a question is directly addressed.
	That the existential response is spontaneous and effectively self-productive given the circumstances of its disposition.
	That the core of all institutions, phenomenal forms of identity, etc., must be existential in their relational being (in order for that institutional relationship, relational identity, etc., to express itself in an ontical-factual temporal-spatial frame of reference).
	That in establishing the pre-conditions for the self-expression of the existential response the ground is prepared for the spontaneity of the existential response through the imposition of an informed transcendental suspension and its provisional resolution of the situation to hand.
	Those pre-conditions are fully met in the development and maintenance of a transcendental suspension at and on all levels of mental activity and through all suspended aspects of the hermeneutic(al) circle (e.g., between reduced parts and reconstituted totalities, etc.).
	Noting that value is self-created through its own provisional nature and expressed (and re-expressed hermeneutically) through cognitive/affective means!

Conclusion

	In a final conclusion I would like to state that it cannot be stressed enough that a thorough understanding of the nature of the transcendental suspension, in comprehension both theoretically and practically, and, both as to methods for its being engineered indirectly and intuited directly, is necessary in order to establish a sense of the existential in our daily lives along with the fruits of its associated sense of authenticity. Hence the source for and the expression of all forms of value are determined through the medium of the existential! That existentially oriented value is derived through the relational situation treated from the point of view of that relationship. Hence the self-productive nature of existential self-evaluation given the necessary pre-conditions, conditions and post-conditions. That in effect the relational situation from the point of view of that relationship establishes the authenticity of the existential response as it is effected in and through the existential receptivity of the person or persons whether directly involved in the responsibility of that situation or relationship, or, indirectly in an appreciation of the responsive sensitivity entertained in that pre-engaged situational relationship!
	In itself the existential is not mysterious but that through its invitation, and intimation, a sense of the mysterious spontaneity of the life-world is revealed to us in all its expected unexpectedness and unexpected expectedness. A experience of revelation complete with its necessary hallmarks of a transcendental sense of conviction despite its provisional foundations.
	Thus from what has been discussed it can reasonably be inferred that rules can be formulated for indirectly establishing, or inducing, an existential attitude. Tentatively I make the following suggestions, namely, e.g., the invocation of a transcendental suspension, etc., a recognition of the essential characteristics of the existential aspect of human experience, acceptance of a need for an adequate and essential pre-conditional understanding of that-situation-to-hand in order that all responses provoked be fruitful, appropriate and proper, etc., etc.
	Basically, in metaphorical language, letting the act of judgment judge itself and in the process establishing the responsibility of our presence-in-the-world; a state of affairs open to our hermeneutic re-interpretation as a fact grounded upon the performance of the life-world, itself grounded without grounds through the mutual interdependence of all senses of the Other (an otherness constituted as contra-Ego, contra-Object and contra-World).