Day 23: The Experience Of Textual Simulation

	We do not read a text, the text reads itself! Moreover, the text is only seen when we look through it, and, that to a considerable extent the text is relatively invisible! That, essentially the raison d'etre of the text is non-textual, i.e., the re-generation of its meta-textual intention to simulate the reality of that intended to be highlighted by the `exercise' of that meta-text. 

	Defined in this fashion the `text' can be either `textual' or `non-textual' in its manufacture. If we wish to see the world about us as `the book of nature' then this meta-textual attitude in its pre-coded programme of application sets out to re-simulate that being simulated in such a manner so as to highlight that aspect set up to be set out before us and `framed' by that particular meta-text, a certain type of text that is either relatively implicit or relatively explicit in its encoded instructions. On the other hand a `textual' text is set up in such a manner that through our viewing the patent text we see through it to the simulation intended to be re-simulated. To this extent textuality is not so much meant to be seen as re-simulated, this simulation being treated as the non-text generated through the trans-textual relationship between the meta-text and the text. In the example of a painting, whether Eastern or Western, the brush strokes may be admired but such admiration is usually conducted in the context of the simulation seen through the use of such elements. Through the bits and pieces of that text a state set up to be re-simulated is, to a certain degree, re-simulated. In viewing this re-simulation those textual elements are no longer seen as merely textual elements. In a similar fashion the written text is seen through the relationship between its words, between the various meanings and shades of meaning found in those words, etc.
	That `a text is not read' will be examined at length in this section. A number of arguments will be advanced to support this statement and resolve this apparent paradox.
	For a start a text gains its meaning, structurally and functionally, from its meta-textual entextualization. A genre is adopted and adapted. Certain covert metaphors, with or without overt metaphorical application, are manipulated to both imprint a structure and function on that associated text. Now, conversely, a meta-text gains its sense of mission from the sort of text it intends to imprint, manipulate and set a set of predetermined limits upon that re-define its genre and define that text. In this mutual regard text and meta-text are correlative. Therefore, in a reading of a text meaning and meaningfulness can not be discovered from a reading of that text conducted in isolation from its meta-text, and vice versa. To a certain extent, metaphorically, we `listen' to the relationship between the text and the meta-text, a central region of textuality that I would define as trans-textual (and closely linked to the transcendental-metaphorical core of that text). A trans-textual reading of the text re-generates the re-simulation of the meaning and meaningfulness of that text to a certain extent. In this regard a text can never be completely re-read (let alone be completely written). However, in a text that is textually and meta-textually well-formed and adequately detailed the degree of reading once it is reasonably established should be more than adequate to establish the manner in which that text was set up to perform, and in that performance, re-simulate the role or roles envisioned for that text. In the process establishing the vocation of that text.
	We might like to define a textual text as `a set of interlinking signs set up to signify a certain degree of sense that can be re-created in the reading, or re-performance, of that text.' A series of signs cannot of their own accord deliver a pattern of meaning. Patterns may be perceived but the meaningfulness of those patterns, if present, is established meta-textually. This has already been argued for elsewhere. Moreover, this sense therefore cannot be seen by merely looking at this collection of signs (whether meta-textually enstructured/enfunctioned or not). What is observed is correctly the relationship between those signs, or more correctly, the enstructured and enfunctioned relationship between those relationships. That to a certain extent, metaphorically, we see through the text, see the cracks in the text, or more correctly, see `the cracks between the cracks.' Then again we might like to change our metaphor a little and re-say the same thing along the following lines that the text is read `looking' through the holes in wholes, or, through the holes in holes in the wholes in wholes...
	E.g., a series of words are read. We observe the intervening textual space between a series of words that might constitute a sentence, e.g. Even a word is seen as a series of aspects that contribute to its general or specific meaning. A contextual reading, in distinction to a con-textual reading, fleshing out those words limiting in the process their richness and indetermination in sense as unbound variables, non-restricted operators, etc. Suppose, e.g., someone is on a bus looking over the shoulder of someone whom they have never met before. Finding this person in front of them reading a letter we then  find this other person doing likewise. They read this letter and find in its much information on a series of acters (actors) whose names are mentioned but are not known by this other reader of this letter. Both people are reading this letter. Both understand it but the quality of appreciation of this document is greater for the person whom this letter was written for. For this second reader to acquire an appreciation of the same quality as that achieved by the intended receiver of that letter this other person must become acquainted with the context that makes that letter more meaningful for its intended reader. In essence the simulation re-simulated for the intended reader is much greater by virtue of the fact that they are better acquainted with the shared context of its writer. The names of people and places mentioned in the letter are relatively empty for the unintended second reader. Yet despite this lack of contextual depth the essential import of that letter can still be read, decoded, simulated, recognized. Both of these readers have, relative to each other, a quality difference in this phenomenon of recognition which, on reflection, should give us some insight into the progressive nature of thematic value evaluation. 
	Names are notorious entities to remember. On the other hand it seems a fact of daily life that we find it much easier, under normal circumstances, to recognize the relatively familiar, and, to make some form of association with it, psychically locate it in some schematized vision of the world. In many ways names are the isolated ends of a process of association, made more accessible, however, if found to have some form of pre-associated meaningfulness in their own right, i.e., the name has a lexical meaningfulness already operating in general usage. E.g., a certain person is called Mr. Baker. The word baker has an independent meaning and, therefore, is usually found to be more easy for us to remember than say the name Mr. Rekab.  
	Thematical identity evaluation is basically establishing the recognition of an essential equivalence, of some kind or other, between two or more identities. On the other hand interpretive trans-thematic evaluation involves some form of a recognition of the recognition that occurs on the thematic level. That to some extent the hermeneutical dimension involves the evaluation of the successfulness of a certain recognition, or set of recognitions, conducted on a thematic level. A transformation thematically that becomes itself transformed trans-thematically.
	A textual text is approached. Its meta-textual adoption of a genre is recognized  as being, e.g., in the form of a personal letter. A closer inspection confirms this interpretation. The language adopted is seen as English. Expressions are recognized, associations are seen delineated and certain intentional object-states discussed or implicated in the letter are named. A certain series of contexts seem to be implicated. A series of recognitional states are entertained, the successfulness of this performance in interpretation is re-evaluated by a repetition of the same process with or without slight changes in the process of this performance. In essence signs are related, these relationships are interrelated and through the overt fabric of the text a certain degree of meaning and meaningfulness in sense is re-simulated. Through the holes in the text is simulated a wholeness of sense provocatively projected and whose evaluation is a recognition of the successfulness of this state of `sense' recognition. Successfulness in some measure recognizing the degree value is released above and beyond that initially imparted to that text through the application of a certain meta-textual code, or codes, for the apparent de-encoding of that text. This relational excess being experienced in the re-simulation of that text, being realized through an appreciation of the cracks between the cracks in that text. Hence the text is relatively invisible, its reading re-creating an experiential, non-verbal re-simulation of the apparently intended core-sense self-presented provocatively as the non-textual aspect of a text. On the other hand listening to the metaphorical chatter between the meta-text and its individualized inscription as a text allows that textual text to recreate itself trans-textually and to perform this reconstitution critically by virtue of its correctly conducted transcendental-metaphorical performance. Not that a text can be completely appropriated, or, for that matter, be completely  non-appropriated.
	Hence when the signification of the trans-textual and the signified significance of the non-textual metaphorically move closer together the text in effect conducts a critical re-reading of itself! These and other various aspects of textuality being ostensively invisible in the overt or patent manifestation of that text. In the process making visible what is invisible in the virtual corporality of the text, a listening to the silence of that text, a re-listening to the `silent chatter' situated between the meta-text and the text.

Day 24: Inter-Simulational Commensuration

	How can, in practice, a series of different readings of the same text be made commensurable? How can, in theory, various readings of a series of different texts be made commensurable? How can different people read the same text? How can the same person on different occasions read the same text? How can any reading possess the necessary degree of integrity in order for it to pass itself off as a certain reading of that text? Can the reading of a text possess a certain style that reflects the author(s) and/or reader(s) of that text and still remain a reading of that text?

	What integrity has a reading of a text, and, what commensurability has one reading with some other reading whether of the same text or some other?
	The integrity and the commensurability of a text is generated through the relationship put in place, in that text, between the facets of the relatively evocational and the relatively provocational! The resolutional nature of that relationship, and all relationships for that matter, establishing the degree to which that textual environment is appropriately well-formed and adequately well-detailed.
	All information is provocatively introduced. Therefore even evocational information must have been provocatively introduced in some form or other. This process of the introduction and formation of the background field can be metaphorically re-created through a number of possible models? E.g., through some series of micro-acts of mini-provocation. Through the retreatment of dissonant material in its collective accumulation in the form of a background. Through the perception of the text in its entirety as a dissonant virtual-entity by virtue of the fact that most of its textuality, in depth, is hidden and effectively invisible.
	All types of evocation in their fundamental forms of difference must be relatively intersubjective by virtue of the pre-formation of a basic, schematized differentiation within the constitution of the human condition. What fundamentally and characteristically exists for one most likely exists for all people if only as a potential either actualized or in deficit. All people have the potentiality to perceive colour. A sense of colour dependent on the genetic constitution of that person as it was allowed to manifest itself in the maturation of that individual. Of course some people are colour blind, but, that is just the point they are considered in this regard `blind' by virtue of what they lack. On this basis more complex forms of differentiation becomes progressively differentiated either culturally and/or idiosyncratically. On the other hand a well-formed text engages a series of provocations meta-textually organized to some degree under an overarching provocative plan or course of action. Provocation displaying both an intrinsic sense of relative dissonance and its relatively intersubjective and objective pathways for the resolution of such difference. All difference being differentiated in a field whose evocational boundaries and centers are located both intersubjectively and objectively in a shared schematization of consciousness. The nature of the field, or super-field or sub-field, establishing the inter-commensurability of human intentionality and intersubjective discourse. Intentionality is both enstructured and enfunctioned and leaves its imprint on its textual depositions in the same manner. Hence the commensurability, in principle, between all readings and all texts, regardless of the value or lack of value released or absorbed in such a task. Hence the commensurability of all texts and the greater degree of potential commensurability of texts inhabiting similar fields of intentional exercise, etc. That to a certain extent this common constitution of the human condition establishes the relative objectify of the intentional process whilst at the same time processes of provocation, whether textual or non-textual in nature, help to establish the relative inter-subjectivity of that text.
	Nor should we forget that we occupy the same world, all forms of potentiality radiating off from this potentially intersubjective, and relatively objective, world culturally and interculturally shared as that-world-there-for-us. Hence the potential intercommensurability of all texts. Moreover, in our relationship with the world of textuality the psychic distance between authors and readers is also in some measure broken down allowing us to both communicate and be communicated to! Commensurability being neither absolutely present nor absolutely non-present. The re-simulation of the text taking us from the relatively unknown to the relatively known. Our being relatively at home in a text, when it finds itself being read, being experienced when it provocatively projects us towards its intersubjective simulation and evocatively allows us to find considerably less resistance in our hermeneutic passage through that text. A text is not to be regarded as absolutely transparent nor as absolutely opaque but, rather, as a window, to some degree or other, upon the world (from the perspective of its author or authors) in all its richness and existential unexpectedness.
	Moreover, any arbitarily chosen fragment of a text is also a window that opens upon itself. All texts imprint upon their totality a holographic impression of that text whose essential detailization of a fragment is dependent upon the size of that fragment chosen, and, the extent that that fragment reflects the overall super-provocational success of that text as a whole. A well-formed text more successfully imprints its total provocational picture upon the textual presence of that text. Fragments more easily reflecting this sense of text, or holo-text. 
	As an example of this concept of the holo-text imagine we were to rip a page from a novel which we have just carefully read and, in the light of this reading, go about just interpreting that page to the extent it reflects, in accordance with our current understanding, the total picture of that text; the essential structural-functions of that novel. In a similar fashion if we were to find the last page missing from a novel that has just been carefully read we might find ourselves in a position to successfully speculate on the nature of that last missing page through an intuitive holographic appreciation of that text, albeit a text minus its last page. An appreciation of the same type of holographic mechanism also allowing us to emend errors that have been apparently incorporated in our reception of that text.
	That to a certain degree the text metaphorically is like a translucent window. A window through which we can look out onto the world at large, look upon this world through the cultural eyes of that author or authors, look upon the holographic totality of that text, look beyond that text to its meta-textual environment and look even beyond that to its sphere of the intertextual. In this regard we might also like to look upon computer generated texts as defficient. To the extent that a text involves super-provocational pathways, and reflects the same, to that degree a text will holographically imprint itself giving to itself a degree of sense above and beyond its sequentially driven textual manufacture intentionally formed or otherwise.

Day 25: A Critical Format For The Close Reading Of A Text

	A critical reading of a text is transcendentally conducted, the non-literalization of the metaphorical establishing this level of textual competence. Hence the need for the metaphorical treatment of the textual determining covert and overt structural-functions of the metaphorical in the meta-textual-textual interrelationship.

	Hence in our hermeneutical investigations there is the critical, central need for a critically conducted process involving the metaphorical treatment of our reading of a text, or a series of texts, under such examination! This overall critical methodology being enacted intuitively, formally or informally, through the auspices of a critical transcendental philosophy as exercised through our three moments of the transcendental suspension, transcendental reduction and the transcendental reconstitution. The use of an integrated hermeneutic format facilitating the critical exercise and interaction between these three moments of suspension, reduction and reconstitution paralleling our experience of the three moment of Ego, Object and World, etc. By the instantiation of this complex phenomenological-hermeneutical method we are given existential access to the text through its virtual re-simulation. This method linking our hitherto ad hoc collection of vocational, evocational, provocational, revocational, convocational and invocational forms of hermeneutic treatment.
	That, essentially, a critical, metaphorical treatment of the text establishes our critical reading of that text! A critical examination of covert/overt structural-function establishing our metatextual-textual readings, textual-con-textual readings, entextual readings, de-encoded readings, textual-contextual readings, deconstructive textual-anti-textual/counter-textual readings, subtextual-supertextual readings, and, ultimately, our trans-textual and non-textual non-verbally re-simulated readings of that text or texts under examination. In essence the same being established non-formally in an intuitive, non-calculative reading of the text or texts under examination. These functions of the text being outlined in order to help us to appreciate what a text might be and might not be. The sense of the expression text being discovered through, and between, an examination and application of this open list of polar facets set up between, e.g., metatext-text, etc., etc. All formalisms set up in this regards being treated as provisional, possibly useful but limited both theoretically and practically.

Day 26: An Integrated Provisional Hermeneutic Format

	In some previous papers dealing with this topic of hermeneutic interpretation an ad hoc scheme was erected and found to be useful on those occasions, namely, that list that included the following six headings titled vocative/vocation, evocative/evocation, provocative/provocation, revocative/revocation, convocative/convocation and invocative/invocation. At this point in time I would like to incorporate this scheme within the hermeneutic circle itself along the following lines. 
	Our integrated provisional format also finding room for a textual value evaluation, a schematized evaluation, and, an evaluation of the application, and relevance, of various codes.

i.	The Vocational Performance Of The Text

A Diagrammatic Representation Of The Hermeneutic Circle
						In Its Vocational Performance

Transcendental Suspension

E

x

O                  W

Transcendental Reduction       Transcendental Reconstitution

Textual Performance
Vocation		...		oe, de-inscriptional/de-forming
Evocation		...		ew, presentational/forming
Provocation	...		wo, deconstructional/non-conforming
Revocation		...		we, de-presentational/re-forming
Convocation	...		ow, constructional/con-forming
Invocation		...		eo, inscriptional/in-forming

	In the performance of the text, in its re-performance of its simulation of reality, these six aspects, to some varying degree or other, contribute to our hermeneutic appreciation of that text. The meta-textual vocation of the text addresses us, calls us. At the same time it addresses the text itself by entitling it, giving it a name, hinting at its genre, etc. Evocation establishes the basic background of the text under examination. Through a juxtaposition of evocational structures within that text we are presented with provocational structural-functions that deconstruct the superficial construction of that text. However, the dissonant nature of provocation is resolved through the accommodation set up for the return of that dissonant projection back into its initial field of presentation. In revocation the nature of that field is rewritten as e.g., in the humorous passage of a joke, its initial context becoming re-contextualized. Convocation investigating the value given to a text by looking at those texts that can be found closely associated, in some manner or other, with that text. Invocation looking at the induction of partial meanings from other texts that appear to be invoked in this regard. With this list of six features we can then set about to interpret the apparent nature of a textual text exercising those features that release the semblance of more value. 
	I have integrated these six interconnected forms of interpretational method within the orbit of the hermeneutic circle in the following fashion giving a broader definition to these six headings.
	Vocation is now seen as being experienced through the establishment of the transcendental suspension by a process of de-inscribing the formation of inscription that is set up to essentially describe the textually deposited inscription of that text, phenomenal event or series of phenomenal events, etc. This aspect of the text being achieved through a de-formation of the intentional object-state. The declaration of the vocation of a text being delivered through the moment of the transcendental suspension also put in place through a revocation of evocation, a balance put in place between analytical convocational-construction and synthetical provocational deconstruction of analytic construction. The vocation of a text informing us as to the nature of its textual purpose (often expressed through the form of ex-textual titles, etc.).
	Invocation calling up a definitional thematization of the intentional object-state from a pre-established repertoire of linguistic items either directly referred to or alluded to. This in effect establishes the in-formational inscription of that intentional object-state.
	Evocation evoking the nature of the field in which the invocation is to take place, find its presentational formation, etc. Normally the evocative states referred to or alluded to in a text are usually non-controversial. With this material the drama of the text can provocationally unfold and therein communicate the intentional-aspect set up to be communicationally simulated, or rather, re-simulated.
	Revocation is the opposite process to evocation and is the de-presentation of a field presented in evocation. Normally it is an extension, or amplification, of the provocational process in which deconstruction is extended to the presentational field itself? Nevertheless, the de-presentation of a phenomenal field is just as important as the presentational of a phenomenal field for neither could be put into effect without the prior performance of the other, etc. In this regard it can be seen as a re-forming/reformational type of process, revoking the current status of the evocational field and therein rewriting the future status of that field.
	Convocation is the construction of pre-analyzed elements to form the con-forming/conformational nature of that under review. Whereas invocation, in its previous specialized sense, is the allusion to elements in other text, convocation in its previous specialized sense is the close association a text has to other text closely associated with that text under review and the induction or release of value afforded by such proximity. In a broader sense convocation is the construction of pre-analyzed packages to form a textual construction (that to a certain extent only imitates its functional counterpart re-produced in a provocational deconstruction that re-simulates the environment that that re-construction has, is or should operate functionally within. Such re-construction through deconstruction reconstituting the re-functioning re-synthesis of that intentional-textual phenomenon/phenomena under review). In an interpretational mode convocation seeking the induction or release of value through the association of a series of closely linked texts, e.g., a sequence of songs in a song cycle, a collection of art objects, a volume of poetry by the same author with a small set of themes in variation, etc. The reading of these other closely related texts influencing our reading of that text under review.
	Provocation highlighting the dissonance of the text and at the same time indicating the manner of its most probable pathways for resolution in an accommodation, or revocation, of the associated background field of relative consonance. Provocation is the metaphorical and simulational center of the text because it by this mechanism that the text can relay and communicate information (via the pre-determination of those most probable pathways of resolutions set up to be self-indicated and experience in our reading, or textual resolution, of that text). 
	In a metaphorical treatment of a text different aspects of the metaphorical process are mirrored in these broad or specialized senses just outlined. By these means we have now incorporated these previously ad hoc methods within the confines of a hermeneutic circle (as our ongoing phenomenology of the hermeneutic circle has endeavored to bring to our attention). The pre-constituted being met through the state of transcendental suspension. The experience of a transcendental suspension of an informed hermeneutic process allowing us to simulate the apparent reality of that under textual indication and thematization. Judgments and acts of true volition being entered and imparted through this point of transcendental suspension. Authenticity reflecting the degree to which an informed transcendental suspension is developed and maintained. The use of these six headings helping us to deal with various aspects of the metaphorical process, helping us to create a critical reading of a text or series of texts, and, allowing us to re-simulate an approximation of the simulation intended by that text.
	This particular type of hermeneutic treatment, just outlined, can go under the appellation of the broad vocational performance of a text. To extend this provisional format I will now examine the general type of value presented by a text (in its transcendental sense of direction). Following that I will also briefly investigate the role of a schematized evaluation of the phenomenal deposition and re-presentation of a text, and, the role hermeneutic and non-hermeneutic codes might find in our overall hermeneutic appreciation of a text.

ii.	Evaluation Of Textual Value

	Hermeneutic appreciation of a textual text involves the interpretive situation of a prior situation of depositional textualization. As each level in this integrated double process is based upon a hermeneutic circle we have in effect a double hermeneutic circle. In an interaction between the poles of this double hermeneutic circle any privilege exercised in this interaction is realized as a simple or complex form of value whose transcendental direction towards the six fields of value of the thematical, aesthetical, ethical, etc., is given an overall sense of expression through that text.

Diagrammatical Representation Of The Double Hermeneutic      Circle And Its Role In the Evaluation Of Textual Value

Transcendental Suspension
Ego

E

E

x

O                  W

O                          W

Object                              World
Transcendental Reduction       Transcendental Reconstitution

Value Field Accorded Through Transcendental Direction

O - O			...	 	Thematical Value
O - E, E - O		...		Aesthetical Value
E - E			...		Ethical Value
E - W, W - E		...		Pragmatical Value
W - W			...		Trans-Thematical Value
W - O, O - W		...		Factual (Ontical) Value

	From the transcendental point of view there can be no real privilege by virtue of the fact that these three polarities of the Ego, Object and World must co-occur. However, from a cognitive point of view the pre-development and utilization of value fields, the adoption and adaptation of meta-textual conventions, and other textual factors conspire to create the transcendental illusion of a sense of transcendental direction in the deposition of a textual text. This direction can be read by applying the above six categories and determining which field, or which combination and proportion of fields, creates the greatest degree of re-realized value. Our evaluation of value giving a general transcendental sense of field direction in this regard to our hermeneutic appreciation of that text.
	E.g., an aesthetic text normally finds a greater degree of value discovered from its aesthetic reading. The meta-textual conventions of that text and other textual indicators would most likely suggest that that text should be read in such a light with the implicit promise of a greater delivery of value in that direction. The delivery of value in that field, or direction, probably indicating its degree of aesthetic merit. The imposition of a properly conducted, self-critical, close transcendental-aesthetic reading of that text helping us to evaluate this degree of general aesthetic value. Such a reading appreciating the Object-Ego axis of interaction in our double hermeneutic circle and is assisted by the nature of the provocational mechanisms set up in that text, such pathways being re-appreciated in our hermeneutic re-construction of the same. An aesthetic evaluation also taking place to that degree other fields of value are not directly implicated. In this regard pragmatic considerations, e.g., should not directly impinge upon an aesthetic reading of that text. However, if the greatest degree of value is realized in a pragmatical reading then the primary value of that text must be pragmatical, not that such a reading cannot include a considerable degree of aesthetical value accompanying that pragmatical evaluation. The only exception to this rule is when one or more transcendental sense-fields actively undermine some other transcendental field and therein the transcendental field of value in its entirety. E.g., a work of art that is fundamentally contra-ethical, i.e., sees out the complete destruction of the relational field that generates that ethical component (e.g., the real, non-simulated killing of people as in snuff movies). E.g., a pragmatical field undermined by a non-aesthetic aesthetic field (e.g., the creation of a chair that creates severe discomfit or painfully screams when sat upon).
	Under normal situations we can discriminate between these six transcendental sense-fields. However, in a integrated transcendental reading, in complex evaluative situations, or, under abnormal circumstances their accommodation must also be appreciated. A hermeneutical reading concerning primarily with the trans-thematical (in an evaluation of the transformational shift from one commensurate frame of reference to some other; a positive estimation of hermeneutic value being realized in those transformational transitions that release more value than that invested in engineering such a translation).

iii.	Schematized Evaluation Of The Text

	In a schematized evaluation of a textual text the schematized import of statements is determined through an estimation of the greatest degree of value released under such a reading. The characterization of this evaluation reflecting the most actively engaged aspects and sections of the psyche, e.g., if our concern is perceptually oriented then our reports about our current state, preoccupation re the same, will reflect this perceptual centering of our attention in the epistemological hierarchy. This centering is certainly non-exclusive as all other aspects and polarities of the human psyche must be in operation to some degree or other. Moreover, the organizational advancement of consciounsness is dependent upon the full exercise and modal balance of lower levels of epistemological organization. At the same time higher levels of activity, although not directly engaged, must indirectly reflect the total performance of the psyche. The human psyche is integrated, continually self-integrating, but is not absolutely integrated as integration is a resolutional process dependent upon the `relatively non-integrated about to be integrated.' This relative unity of consciousness being holographically reflected on all levels of consciousness, albeit to the degree consciouness is gestaltly integrated from the perspective of that aspect under examination or under reflection. This current organization of consciousness find its reflection in the textual deposition of that person. In a schematized appreciation of that textual deposition the most value is released from that aspect of the psyche that reflected their then current epistemological activity. Hence in a schematized appreciation of a textual text this schematized re-realization of greatest value will determine the primary nature of that text under evaluation. A complex evaluation investigating all aspects of the psyche and measuring the relative degree of value released in the various departments of that schema (adopted). For convenience I have diagrammatically represented the schema that I would adopt in this type of hermeneutic situation. Essentially, this schema is based on my interpretation of a phenomenological investigation of language reports, essential description of phenomenal states, a general schematization and hierachical interpretation of such material (along with its necessity for the resolution of various philosophical problems, apparent paradoxes, interminable historical controversies, etc.).

Diagrammatic Representation Of A Fundamental Schematization Of Consciousness

III - Transcendental
.........................
Transcendental Fields Of Judgmental Value
------------------------------
II - Cognitive
.........................
Conceptual - Perceptual
------------------------------
I - Affective
.........................
Mood - Impressions
.........................
.........................
Motor-Sensory
.........................
Motor - Sense-fields
------------------------------

iv.	Evaluation Of Codes In Hermeneutic Appreciation

	The rationale behind the evaluation of codes proceeds in a similar fashion to that as outlined in an evaluation of value and psychic schematization, namely, the successfulness of the form of hermeneutic treatment adopted is in direct measure to the degree of value released from such a process. In relative terms of reference the greater the degree of value released above and beyond that invested in its generation/evaluation the more successful that hermeneutic programme adopted. Non-hermeneutic codes being those codes necessary for the reading of a text, e.g., language utilized, meta-textual conventions, actual imposition of codes on a text, etc. Hermeneutic codes being certain adopted frames of reference not necessarily directly indicated by an initial reading of that text but which in their application do seem to release more (indirect) value than that originally invested, etc. E.g., the application of a psychological reading of a text, a certain cultural or religious reading, etc.

Day 27: Determination Of Relative Hermeneutic Objectivity

	The truth of a text is revealed in the revelation of its re-simulation in keeping with the transcendental direction of that text or series of texts. Provocational forces ensuring the apparent simulational objectivity of our textual appreciation.

	By transcendental direction is meant in which transcendental field, or fields, the greatest or greater degree of transcendental sense is released, i.e., aesthetically, ethically, thematically, ontically, pragmatically, or trans-thematically, or, scientifically, culturally or hermeneutically. As argued elsewhere this is achieved through the relative suppression/domination of one or two of these transcendental poles/moments of Object, Ego or World. These fields only having an appearance from the cognitive point of view. From the transcendental perspective there can only be an absolute equivalence between all forms and aspects of transcendental value.
	Provocational mechanisms ensuring the apparent simulational objectivity of our experience of a text, or a series of texts, if by overall nature they are well-formed and well-detailed, and, our readings are properly conducted, i.e., in a critical-transcendental mode. The transcendental illusion of objectivity revealed in the re-simulation of the textual field being qualified by the limits set by the nature of that field and the nature of its reception. These limits being realized through various techniques, e.g., various forms of deconstruction, an appreciation of the limits set by the meta-text, a general philosophic awareness and an understanding of the limits of a critical transcendental-phenomenological-hermeneutics. That a critical reading of a text is developed through an appreciation of the transcendental formation of that text and that this can be conducted through a close reading of its metaphorical structural-functions. Covert metaphor operating meta-textually whereas the presence of overt metaphor, if present, can be seen operating meta-textually on the polythematicity/multithematicity of that text. Metaphor signaling or marking the presence of distinctive provocational structures and allowing us to divide the text into distinct themes or thematic sections of text. A critical-transcendental reading of a text being developed through a transcendental suspension of our prejudices, as pre-judgments, as a process that allows us to appropriate, and continually re-appropriate, the text and its apparent simulation-to-hand letting our understanding of the text in a critical self-recentering speak in its own voice or series of voices. Only in a failure of communication will the text not speak to us. However, every text is limited by the conditional nature of its manufacture and reception, and, in surpassing those limits only those limits themselves then will be truly revealed. But, as a product of the world, through a revelation of that place in the world, the text also transcends its textual embodiment with a sense of freedom in keeping with this qualified degree of transcendence. Hence our concept of the qualified relative hermeneutic objectivity revealed through a critical appreciation of the re-simulation revealed by that text through an adequate reading of its embodiment in the world.

Day 28: The Nature Of Hermeneutic Truth

	Truth is dependent upon contexts, perspectives, and those structural-functions that contribute to its instantiation and reading. Hermeneutic truth is developed through the relative suppression of the polarities of Ego and Object and essentially measures non-calculatively the transformational success between two interrelated frames of reference, evocational fields, meta-horizons, levels of interpretation, etc.

	 Essentially, trans-thematical hermeneutical evaluation is the semantic successfulness experienced in our transition from one level of meta-context to another meta-context higher by one or more degrees. Our hermeneutic progress taking place when this transformational translation is able to be put into effect. In such a state of affairs Egos and Objects loose their direct significance even though all forms of transcendental significance from the transcendental trans-intentional point of view are generated between these polarities of the World, Ego and Object. The sense of the transcendental is generated from the sense of a transcendence of the cognitive, and conversely, the sense of the cognitive, be it conceptually or perceptually oriented, is generated from a de-transcendence of the sense of the transcendental. Transcendental experience can, therefore, only be an orientation, an overlaying of meaning exercised from a trans-intentional, trans-constitutional, trans-cognitive point of view. Such a perspective is exercised trans-textually in and through the internal/external dialogue the text has between its meta-text and its text. The formation and thematization of the trans-textual being matched by its correlative sense of the simulated non-textual. Therein the drama of the text unfolds, this unfolding possibly taking place on a number of levels from a number of different perspectives in various fields of interpretation. 
	The creation and experience of all forms of value entail the basic fact that `something' is being evaluated, e.g., a beautiful `painting,' a piece of moral `behaviour,' a pragmatically successful `outcome,' the establishment of the ontical-facticity of a `fact,' etc. Therefore, fundamental to all form of value must be a thematic evaluation that establishes the `whatness' of that to be evaluated. Thematical evaluation being essentially the correspondence between two or more thematically treated items, e.g., perceptions, names, quantities, numbers, etc. E.g., in the fruit bowl I see two apples; thematicity being established with respect to twoness, appleness. This relationship being essentially a state of correspondence wherein some phenomenal facet or facets is/are transformationally found to be equivalent (in the terms of that transformational state of correspondence). 
	Superimposed upon this state of correspondence are the qualities of values experienced through field coherence, i.e., those transcendental fields of aesthetical, ethical and pragmatical value creation and recognition. In this level of evaluation transformation concerns the coherence of that under review in a field of value that most appropriately reflects the nature of the intentional object to hand, e.g., the sublimeness of nature or the aestheticality of an artwork, the ethicality of a certain action for a certain person under certain relevant conditions, the pragmaticity of the outcomes defined and desired, etc. 
	Associated with this evaluation of quality is the determination of its factuality, i.e., the degree to which it is a fact that A is beautiful, harmonically interesting, etc., that B is good, morally integrating, opens up a positive pathway  for conflict-resolution, etc. 
	Lastly, superimposed on all other forms of value we have the semantic successfulness of that process of hermeneutical  evaluation. In the de-encoded treatment of a certain text do we arrive at a new level of textual appreciation with more value, or depth of insight, than that initially started with in the application of that code. This degree of excess establishing our trans-thematic successfulness in this regard. The nature of the transformation assuming that certain internal relationships are preserved under certain types of inter-thematical levels of transformational appreciation. I.e:

	If P' in the meta-field then P in the field concerned.

	This formula establishing the success, or otherwise, of that under such investigation. The transformational transition from P to P' releasing more value that that injected into our appreciation of this state of reputed transformational transition. This concept of relevant excess in value release applying to the schematization of general consciousness, the erection of perspectives as well as the application of particular codes and/or super-codes for the inter-commensuration of different interpretational fields.
	Provocational pathways establishing the simulational conformity of those investigations and therein the communication of all information, whether such value be thematical, aesthetical, ethical, etc.
	The appearance of hermeneutic truth being revealed through the critical re-simulation of that text to that extent that that text is capable of helping us to achieve this sense of vision to be re-discovered through its re-performance. To succeed in this task of hermeneutic performance we must be able to question the text and in turn let it question us. The very nature of a properly conducted question is transcendental. Is A characterized by x-likeness or non-x-likeness? In a state of balance the affirmation and the negation internally located in the embodiment of the question realize a state of transcendental suspension. It is only through the enpowerment of the transcendental suspension (that is pre-informed and then itself is suspended) that an act of judgment, through an act of transcendental analysis-synthesis, can arrive non-calculatively in an authentic act of judgment. The trans-conceptual nature of judgment conducted in a non-transcendental orientation only letting our prejudices, as pre-judgments, distort this sense of existential spontaneity that should be experienced in authentic processes of judgmental evaluation. Only in a post-judgmental state can a judgment be verbally delivered cognitively after its actual revelation. Then the trans-intentional `act of judgment' is en-textually converted into an intentional `judgment' on the cognitive level of a verbally constructed act of active speech and/or writing/re-writing and/or passive thought.
	In the state of transcendental suspension relationships are experienced, to a certain extent, from the point of view of those relationships themselves (in a world of relationships). From this open point of view there is experienced the directness of lived experience. We encounter the very text itself and therein the author or authors of that text (or, otherwise, the superficially revealed manner of its computer generatated production?). 
	A transcendental suspension is instinctively put in place by a number of mechanisms which we can imitate, namely, e.g., through the imposition of the question, through the application of some form of metaphorical appreciation that ensures a balance between the `is like' and the `is not like,' through a balance of analytic-reduction and synthetic-reconstitution, through a balance in our entertainment of a content and its process-context, through a balance between the cognitive fields of the perceptual and the conceptual, etc. 
	One metaphor for dealing with this aspect of suspension in the hermeneutic circle is the following. Imagine our passage around the hermeneutic circle in an anti-clockwise fashion being balanced by our equal anti-passage around this same hermeneutic circle in the opposite direction. In this canceling imagine the simultaneous implosion and explosion of the hermeneutic circle. In the implosion imagine our immanent meeting with the non-textual simulation of that text. At the same time imagine our transcendent, trans-textual meeting outside this circle `the world of reality,' the reality of that simulated within this circle. Then imagine that the distance between these two modes of the transcendent-structural and the immanent-functional to be minimal, and self-minimizing, creating an equivalence between these senses of the internal and the external; letting the simulation and that being simulated coincide. Now the center is made apparent although `the center of the center' is without a center by virtue of the fact that these artificially extracted senses of the transcendent and the immanent can never absolutely coincide, being in a state of dialectical resonance with each other.	
	In this critical self-simulation/self-stimulation of the text we can also imagine that there is an immediate re-constitution of the hermeneutic circle by virtue of the fact that this sense of self-simulation arises from a sense of intentional constitution created by this circular vision of the hermeneutic process. This vision of the hermeneutic circle being seen to occupy every aspect of the psyche although a collective sense of the hermeneutic circle constitutes "`the transcendental illusion of a person' writing/reading a text," etc.
	The phenomenon of interpretation from the perspective of the transcendental can equally be regarded as the interpretation of phenomena. A transcendental phenomenology is equally a transcendental hermeneutics. That accepted it implies that a critical transcendental philosophy must be a transcendental-phenomenological-hermeneutics! However, that being so if this is the case, could we not argue that such a philosophy also has the following fundamental flaw perpetuating itself on every level of epistemological structural-functioning? 
	Philosophy has been defined by myself as the critical manipulation of metaphor. A critical transcendental philosophy could be defined as the literal exposition of the critical manipulation of metaphor? Can we treat the manipulation of metaphor in a literal mode? Can we give, without contradiction, a literal exposition of the exercise, and results, of a metaphorical process, or, must such an exposition be left, uncritically, in an indeterminate metaphorical mode? In the latter would we not rescue our enterprise at the expense of seeing it fail through a lack of critical clarity? Or is this appearance of metaphorical indeterminacy its actual strength ensuring that our critical task is not subject to the literal collapse of the metaphorical and its entry into a sphere of the completely senseless and, at the same time, bring forth the living encounter of our research into the sphere of the life-world complete with a sense of non-closure? Relative indeterminacy exposing us to the nature of our living in the life-world leaving open, without closure, the serendipity and existential indeterminacy of our living in this world.
	Hence the nature of truth to be true must be re-lived, re-experienced in the directness and authenticity of lived-experience. The metaphorical encirclement of the metaphorical, critical process that is re-simulated by the text when we remain open to its vocation; a vocation declared by the nature of the trans-textual relationship between the meta-text and the text when, through a re-performance of the text, we encounter the living simulation, and the relative hermeneutic objectivity, of the non-textual and therein discover the textual integrity of that text (regardless of its textual status). Hence, in this regard the truthfulness of a text is essentially a non-linguistic affair, that re-discovered in the authenticity of its re-performance.

Day 29: The Text Is It Dead Or Alive

	Can we metaphorically refer to a text as living? What would a dead text look like, could it be experienced? How might textuality be re-evaluated in the light of such a metaphor?

	A `textual' text, we must remember, has been defined as the intentional deposition of any form of intentional behaviour. In this respect we make no distinction, confer no form of privilege, on items of speech, artifacts of writing, traces of behaviour imprinted on the fabric of the world in some form or other, e.g., memories, footprints, shopping lists, works of art, works of literature, the physiological instantiation of thought processes, etc.
	Provocation can be experienced as an active re-direction of its dissonance back into the field of its original introduction. In this sense a text appears to have life by virtue of this informative redirection imposed upon the reader. On the other hand a `dead' text might metaphorical be seen as a text that in its overall formation and re-formation suffers from a malformation in its provocative disposition along with an inadequacy in its detailization. Or then again a text might appear dead by virtue of the fact that we are unable, or unwilling, to properly listen to it assuming its textuality to be sufficiently well-formed and well-detailed.
	In the light of such a metaphorical consideration we should consider our relationship with a text as a process of an encounter and not some form of an inspection of a lifeless body about to be subjected to some form of sterile presentation, or even dissection, etc., of the likes that might be entertained by some archaeologist, museum curator, mortician, taxidermist, pathologist, coroner or someone else of a similar type of professional disposition! In this encounter it would seem proper to be respectful of the text, paying it proper attention, giving it due regard without entertaining the opposite fault of a mindless worship of the text, visiting upon it an idolatry that must surely belittle, if present, authentic religious content. However, it is often my experience that many types of religious text will, almost without fail, ask us to entertain the patently impossible. It seems that for many people only impossible texts can be believed (perhaps by virtue of the fact that they then can not also be dis-believed?)? The symbolic richness of this type of self-contradictory text, however, might be read as a type of transcendental suspension in which, in a struggle with the text, our experience of its self-deconstruction might not re-create the right perspective for the re-creation of an appropriate and authentic religious attitude towards the world? It being, often the case from my experience, rather ironic that this type of religious text tends to re-focus our attention back upon some existential perception of the nature of the world, it perceives, through some form of imputation (rather than taking us directly towards some form of a discussion upon the nature of the numinous)?
	The provocative nature of the text can impart to us through its reading a sense of power or life. In a well-formed and well-detailed text this sense of power can take on a form of life commensurate with the degree of power it appears to share with the reader. Moreover, it is my contention, that the well-constructed text also has the power to `directly' introduce us to its author or authors whether they be dead or alive assuming that the text is manufactured intentionally. That to a certain extent the author of a text can be heard speaking, unwittingly, through their textual depositions, a simulation, I might add, that need not say what they thought they intended to say but, through acts of commission and omission, leaving a trace that reveals what they truly should have intended to say on these matters they had hitherto inadvertently set out not to `repeat!' 

Day 30: Resurrection And Resuscitation Of The Author

	In the intentional deposition of behaviour the sum totality of our intentional being is inescapably stamped upon our production whether it be textual or non-textual in complexion. This imprinting is always open to interpretation but miscellaneous forms of hermeneutic repression or over-evaluation inevitably weaken our ability to more closely read such depositions. In the midst of such a burial, and through our relative internment within that text, we meet with the virtual resurrection and resuscitation of the co-responding author or authors of that text in accordance with that text’s ability to reveal such recognition.

	All reality is simulated and in this regard the textual simulation is no different. One aspect where there is a difference is in the extent to which a text's apparent collective truth value reflects both upon the nature of their enterprise and its place within the being of the world as it is currently experienced and interpreted. Hence in this regard a text can never be absolutely true nor false.
	In a relationship, regardless of the nature of its participants (who gain their sense of relational being by virtue of the nature of their participation), the transformationally invariant essence of that relationship is invested equally throughout the psychic body of that relationship, albeit, from the point of view of that person re-entertaining that relationship. In transcendentally oriented consciousness we can re-experience this essential flavour that permeates the relational space of that relationship (along with the essential nature of the relationship brought to this re-examination by the person or persons immersed in the re-experience of that relationship).
	In the re-experience of this holistic imprinting present in the nature of all relationships, in its presence, in our open encounter with a text we come to meet, to some degree or other, the author or authors of that text under review through a resimulation of their overall voice or voices along with the simulation of an intimate embrace through our entry into the approximate center of that relationship! Moreover, the power imparted to that text is also allowed to resuscitate this virtual resurrection of the author or authors. Lastly, the very world view of that author, or authors, is also inescapably imprinted, in a direct measure to the relative authenticity of the original act(s) of textual formation, letting us existentially and vicariously re-experience, to some degree or other, the pre-interpreted nature of their world view (along with a re-appreciation of the pre-interpretations entangled in our own vision of a world-view). Fine works of art and literature being pre-eminent vehicles for this form of vicarious appreciation of the past. Such grounds supporting a connoisseurship of texts that let us question, and be questioned by, those texts, and if we are willing and able to listen, might be able to answer many of our concerns in this region of textuality. Texts attuned at the forefront of their times also predicting a general unfolding of the near-distant future.

Day 31: The Nature Of The Hermeneutic Conversation

	In the normal unfolding of our transcendentally-oriented reflections we are given permission, to some degree or other, to penetrate the surface chatter of the text. In a critically conducted crossing over the embodiment of the text we are given a degree of access to the overall voice of its author or authors and therein their resolution in authorial intent(-ion.).

	The overall voice of authorship is the voice trans-textually imparted by that text in its re-simulation of non-verbal, non-textual significance. This voice is the resultant of all the voices the author wittingly or unwittingly imprints upon the living fabric of their progeny. This resultant being the relatively successful or unsuccessful summation of their literary efforts in the formation of their texts for transmission. The extent to which this degree of resolution is effected reflecting itself in the equally related degree of integrity, or authenticity, imparted systemically and unsystematically to that text. Resolution can be relatively appropriate, adequate, effective, successful, systematic, revolutionary, revelatory, etc., or the converse of the same. Resolution is also value creative/re-creative re-producing its distinctive and provocationally re-constructed point of view. The collective truth of this imparted vision relating directly to this degree of authenticity imparted to the text through the authenticity of its authorship. Authorial intent inadvertently spelling itself out in a reverse process of textual reception properly conducted by the reader or readers in or not in consultation with each other. This is not to imply that a text is perfectly resolved or in a state of absolute meaninglessness. Even the imitative scribblings of the child are intentionally directed. 
	By a reception properly conducted is meant a reception  conducted in a critical, transcendental framework, i.e., one conducted through the auspices of an adequately informed transcendental suspension subjected to various forms of transcendental reduction and transcendental reconstitution, intuitively based or philosophically constructed, to reveal the simulation of the intentional forces provocationally intended to operate in and through that text. In an authenticity of reception the authenticity of the authorship is reconstructed. This self-conducted reconstruction performed by the public is replete with the themes provocationally intended to be communicated by that text. To the extent that that author was able to master their text there is a resolution of its thematic knots on and between the various levels of that text revealing at the same time an entanglement of its individually dissonant strands. The test of authorship is to be able to draw a distinction between the knots of resolution, and their knotted interconnections, and, the unsupported and unsupportive entanglements of provocationally unsuccessful performances of dissonances that only disrupt the overall performance of that text (in order to successfully and adequately transform the latter into the terms of the former). A reading of the text being an interpretation of the re-performance of its knotted score. The test of readership being the ability of the reader to remaster that score and tie together a performance in keeping with the spirit of its intentions to the extent that that text allows a re-production of its textual formation. In the process let us listen to the voices of the author weave together the overall voice of that text, a text in play - a play in textuality. Always a performance on the stage of the world where the world is simulated in keeping with the spirit, and skillfulness, of its apparent authorial intentions. A duty discharged through sins of commission and sins of omission displayed in an embrace that engages the being of the other complete with the appropriate degree of freedom entailed and released through such an encounter.