The Presuppositions of a Contemporary Psychology - Text

0.0	In this ‘paper’ let me state from the outset that the word 'a' in this title, as the indefinite article, is the operative word here. Although it is my hope to produce an 'integrated psychology' this construction is not to be seen as a definitive version of what a systematic psychology would or should look like; regardless of whether we believe the achievement of that task to be possible or impossible. It is to be judged primarily on pragmatic grounds in the light of its stated ambitions. And those ambitions are indicated in the title, namely, as a project that operates on a presuppositional level of exposition, and, as a project that reflects a sense of the Contemporary; those embryonic cultural and philosophical forces that might lead one to believe that we are finally leaving behind post-modernity for a new era of contemporaneity. 

0.1	In a nutshell, or rather in an excess of succinctness, let me state these aspirations in the following formula: (1) the complex phenomenon of the psychological should be studied phenomenologically at the level of the presuppositional; (2) the successful interrelation of these presuppositions will help to establish the provisional integration of this project; in a hierarchical set of gestalt fields; (3) whilst the integrity of this pragmatic exercise will be used to articulate insights into the potential therapeutic consequences that might be gained from such an exercise; (4) this exercise being conducted in the light of what might be seen to constitute in our ongoing cultural awareness, and its apparent self-appreciation, the progressive recognition and realization of an increasing degree of authenticity in cultural theory and practice, and; (5) that from an increasing cultural recognition of a phenomenological appreciation of the 'simulation' our overall psychology articulates and is infiltrated by the advent of an era of Contemporary Culture (which is to be seen as an advance on the general degree of authenticity overtly recognized and realized in a Postmodern Era, which in turn, is to be regarded as an advance on the Modern Era, etc. But let me briefly note this controversial topic of progress later in this exposition in division 6.8).

0.2		These major themes are directly related to the five monographs as articulated in 
the Introduction to this paper and parallel sections 1-5 in this exposition. Additional divsions supplementing those themes and realizing various conclusions. These themes will in essence mirror the overall structure of this project by concentrating individually on each one of those five stages in my argument as expressed in the previous paragraph.The first monograph was an exposition of my understanding of intentionaity.Although I owe much to the work of Edmund Husserl, and others, this exposition is not a commentary on the writings of this eminent philosopher, or others, but rather an exposition on my own researches in this field. The second monograph was essentially a theoretical exposition on the gestalt nature of fields as generally experienced in human experience and builds on  an integrated understanding of my previous research as indicated in the first monograph on intentionality. The third monograph concentrated on a topology of psychological illnesses using work as outlined in monographs one and two. The fourth monograph concentrated on a set of ideas that, if used, might be able to help us to articulate a philosophical understanding of the concept of authenticity. The last monograph, under the title of "Simulation" discussed how the concept of 'contemporaneity' in its current actualization in culture effectively creates a sense of the post-Postmodern; an era of the Contemporary, and, that this 'psychology', and psychologies in general, have been infiltrated by, and in turn helping to define, this sense of Contemporary Culture.

0.3	Strung together in numbered paragraphs, footnotes and endnotes will be an assortment of new ideas, allusions to previous research, comments on the same, etc. This unorthodox arrangement should help me to be more brief, in relative terms of reference, in the exposition of this paper, and, at the same time, comprehensive, in the form of this second exposition. Moreover, in the form of alphabetic endnotes I will be able to refer the reader to other writings of mine that touch on subjects re-introduced in this exposition with out the necessity to repeat myself and go over those particular concepts (unless there is a need to re-formulate and/or re-comment upon the same).

0.4	This sequence of headings effectively structures this particular project. As a sketch, without too much flesh, I can afford to concentrate on this skeleton and in the space of this paper quickly, or relatively quickly, articulate just in what direction this project is heading — the quicksands of one more philosophic cemetery or the exciting market place of the agora with, hopefully, something exciting and useful to say...?

0.5	The essential nature of our presuppositions, as essentially described correlates, being clarified, scoped, mapped and confirmed through processes of eidetic reflection.

1.0	Central to my enterprise is the presupposition that intentionality is to be placed at the very center of this project. Moreover, as a second point, I would like to state that the excess of intentionality entertained by an individual-in-society finds itself deposited textually, in the form of texts, whether that process be in the form of written statements, poems, artworks, photographs, footprints along a beach, gestures, chemical and structural changes at the level of neurological networks, etc.  Third, the overall integrity of the psyche finds itself reflected, more or less to the same degree, in the sense of the textual integrity that is to be found deposited in those texts. That the deposition of the text is the result of an excess of intentionality, from processes that re-produce that intentionality. The intensity and temporal duration of this re-productive process establishing the degree of this ‘excess.’

1.1	Now, some of the important ramifications of these three points, for the philosophical-psychologist are that in our dealings with others and ourselves all we have to go on is our direct or indirect reading of those traces deposited by us. This is our data and in our retracing of those inscriptions, in the reconstitution of an appropriately fruitful perspective, we re-experience to some degree this sense of textual integrity, its sense of original production; albeit in the form of a re-production, and, that an intentional being has in all probability deposited that text, a something, or rather, a some 'one', like the intentional being of our own self, like our own sense(s) of self that is currently engaged in reading this 'simulation of a text' and re-interpreting it's simulated sense of textual 'presence'. A 'sense' of presence that is 'simulated' and only simulated in and through the relationships experienced in that context.

1.2	We might like, therefore, to articulate this complex sense of intentionality under those six headings, namely, intentional being, textual deposition, textual integrity, textual re-production, textual appreciation of textual integrity, and, an experience of textual simulation, or re-simulation, along with its recognition of a textual sense of presence and  its implication of a sense of intentional being(s) other than that of our own (current) intentional sense of self.

1.3	That an appreciation of this complex sense of the intentional must also imply, epistemologically, that there exists a sense of the trans-intentional, a sense of the transcendental (one meaning among many for that 'concept'), wherein the sense of the intentional can be appreciated as intentional qua intentional.

2.0	And this insight lets me, in a very crude sweep of the brush, articulate a three tiered psychology of the pre-intentional, the intentional and the trans-intentional; three levels of organizational being implicated in the constitution of the overall sense of individual psyche. Three levels which can also be labelled the Affective, the Cognitive and the Appreciative or Judgmental.

2.1	For reasons not articulated here let me redefine this schematization by noting a division of the pre-intentional along a Motor-Sensory Sub-Level and an organizationally higher Affective-Impressional Sub-Level, i.e, those aspects of the psyche dealing with, respectively, sensory input, motor activity, an overall sense of mood, and a focalized awareness of localized feelings like pain, pleasure, etc. On the Cognitive level let me note the sub-divisions of the Perceptual and a relatively more highly organized level of the Conceptual. Lastly, on the level of the Appreciative let me not the six fields of judgment along the lines of the Essential (e.g., operations dealing with logic, mathematics, semantic matters, etc. and realized through processes of eidetic reflection), Aesthetical, Ethical, Pragmatical, Hermeneutical (dealing with matters of interpretational presuppositions, etc.), and, the Factual; which as the name implies broadly deals with questions of factuality (under the historical heading of the 'possible' and 'actual').

2.2	This in effect forms our schematization of the psyche, a schema, a general mapping of consciousness in its pre-intentional, intentional and trans-intentional levels that constitute our lives as intentional beings-in-this-world.
	
2.3	Overlaid upon this general schematization of individual consciousness is the super-imposition of a cultural mapping of the psyche, i.e., considerations of genre, metaphorical usage, other conventions, ideological commitments, mythological and religious speculations, personal memories, various senses of an historical awareness, cultural perspectives and an accumulation of the stratified history of that culture, etc.

2.4	And this brings us to the nature of gestalt fields, in general, and, in their schematized and mapped interrelationships in a more integrated understanding of the psyche, and, the psyche of an individual in society

2.5	In our modeling of a field, e.g., let us say as generally experienced in visual perception, along intentional lines, the following forms of bimodal treatment of the field along the lines of 'the intentional object vv. its intentional field,' or, 'the intentional field vv. an intentional sense of self,' or, 'the intentional sense of self vv. the intentional object' are best collapsed, collectively, into tri-modal terms of reference, namely, 'a sense of self vv. a sense of an intentional object vv. a corresponding sense of an intentional field.’ That 'sense', in this instance being  in general terms of reference 'perceptual' and in particular terms of reference 'visual". The corresponding sense of self being as a 'visual perceiver' in a certain 'visual field' of a  certain 'visual object (or state).' That in any other experienced field the same structure in general holds, e.g., in the experience of pain there is the focalized sense of the pain, the background field to that pain experience and the sense of self as a pain experiencer, etc. Each ‘field’ emerging from a set of sub-fields that distinctively ground that particular sense of field.
	
2.6	An 'intentional object' can be defined in open terms of reference as 'that object or state intended', i.e., focussed upon in that type of intentional field. The 'object' or 'state' being any state of affairs that can be discriminated upon within it's corresponding type of gestalt field. A 'state' being relatively less localizable in terms of that field. The difference between, e.g, seeing an orchestra playing music and hearing the music produced by that orchestra. It should also be noted that in a doctrine of  'discrimination' that the object-state can be neither too 'close' to that background field nor too far from that same field. Discrimination necessitating proximity to and distance from that background field of context in that particular overall gestalt-field of discrimination. Moreover, in a doctrine of the 'possible degree of discrimination' that could theoretically be exercised, the degree of discrimination thematised in the realization of the object can not exceed the degree of richness realized by that field. In other words the richness in the definition of the intentional object cannot exceed proportionately the richness already realized in the being of that field. The 'richness' of a field being realized in the progressive exercise of that particular gestalt field. hence, e.g., as we progress from a child to an adult there is an exponential enrichment of our powers of appreciation through the ongoing exercise of our faculties.

2.7	Just as in the Husserlian noetic-noematic correlation in a similar fashion a threefold polar correlation will be proposed between these three general 'polarities' of the focalization of the intentional object (or state), the corresponding background field and the appropriate sense of self corresponding to the nature of that particular overall gestalt field. For the sake of convenience these three polarities will be labeled 'object', 'world' and 'ego.' A six-fold, three paired process of corrrelativity can be envisioned therefore as taking place between these three ideal poles.

2.8	Hermeneutic pursuits are centered upon the polarity of the field, as background and context for the discrimination of that discriminated upon in that particular field. As a cognitive pursuit it is primarily conceptual and operates on the meaning of the text or set of texts being examined in that light. Whereas the background-context is essentially 'meta-textual' in complexion. The trace of the intentional object-state being deposited textually in the form of a text (or more correctly in the form of an open-ended set of multi-modal texts. The corresponding sense of self tracing itself out in a sense of the non-textual, to be discussed in section 5.7). The progressive realization and thematization of that field being realized in a simultaneous dialectic clockwise and anti-clockwise around this 'hermeneutic circle' of  ego-object-world, etc., and, ego-world-object, etc. The object-pole being concerned with analysis, reduction, retrospection, deconstruction, 'parts;' etc., and, the world-pole being concerned with synthesis, reconstruction, prospection, reconstruction, 'wholes,' etc. The existential pole expressing itself with a sense of the present, spontaneity, activity, reactivity, appropriateness of response, the sense of the non-textual, etc. The (double) hermeneutic circle being correctly constituted in three moments (clockwise and anti-clockwise) corresponding to those three polar modes. In an ongoing thematization and suspension of these three polar moments the direct immediacy of the simulation of the intentional-object(-state)-in-its-contextual-field is realized as a ‘not-textual’ experience. Hence the necessary prior realization and suspension of the non-textual experienced as realized at the existential pole of ego. The ‘suspension of the suspension…’ being realized through a process that suspends the productivity of that prior suspension’s content through a process of transformational re-treatment.

2.9	The integration of our gestalt fields realizes a schematization of consciousness; this scheme or 'schema' being a general map of the psyche. An integrated mapping of different fields of cultural endeavour grafted onto this general map of the psyche produces an overall 'map' of the psyche. This map noting sub-fields of factual being, potential being, mythological material, customs, personal histories, social histories, religious formulations, literary genres, other forms of convention, etc., etc.

3.0	The relative exaggeration of one or more of these polar modes induces distinctive states of mental dysfunction hence our topology of mental illness.

3.1	In our schema we have already noted a tripartite hierarchicalization in degrees of epistemological-gestalt organization, higher levels being founded on, and emerging from, lower levels of psychological organization, namely, the Affective, the Cognitive and the Judgmental (or the Appreciative. This 'third' level could also be called Transcendental by virtue of its Trans-Cognitive status).

3.2	The current degree of psychic-integration of the psyche is reflected in the modal orientation of the psyche of that individual, i.e., where in this epistemological hierarchy the individual is essentially preoccupied overall. This reflects the greatest degree of fluctuation, as a differential, within this schematization of consciousness and effectively represents its effective sense of modal centering. E.g, looking at a painting as a picture representing something, say a landscape, involves our visual perception. On the other hand a higher degree of gestalt integration and organization is involved in our aesthetic appreciation of that same work of art. An 'aesthetic' work of art, moreover, assisting us in this level of psychic advancement. An excess of intentionality in regards to the same being deposited in the texture of our texts and which in a hermeneutic examination should hopefully reveal that relatively higher degree of  psychic advancement. That, effectively, in theoretical terms of reference, the overall integration of the value of these schematized  differentials would reveal the overall level of psychic integration. And this is revealed hermeneutically in an examination of texts produced and re-produced in that particular state of awareness. Asking ourselves and discovering just what schematized aspect of natural language were involved in those textual depositions. An aesthetic oriented appreciation concerning itself with matters of taste, dynamic-balance, harmony, originality, successfulness, style, etc. Whereas a mere visual perusal of that painting would be revealed in expressions of a representative and/or of a prejudicial nature, etc.

3.3	Virtual movement around this hierarchical schematization of consciousness is effected through forms of suspension and de-suspension. Suspension implementing a sense of advancement. De-suspension implementing a sense of psychic retreat.

3.4	Defective acts of suspension (and de-suspension) about these three polar nodes of the Object, World and Ego on these three levels of the Affective, etc., producing their corresponding pathologies.

3.5	Distinctive pathological entities can be isolated in theory but in practice the picture is often more confused. Although all modes and levels can be considered autonomous, the integration of the schema as a whole is effected when any particular section or sections of it become distorted; these fine points of distinction being assisted by a thorough hermeneutical analysis of textual reports deposited by the patient.

3.6	A basic pathological classification, or topography based on this schema, would note neurotic disorders developed through processes of maladjustment and subsequent conditioning, and, neurotic disorders that have a deeper, physiological basis, and, psychoses of an organic, physiological basis, and, modal disturbances in our schematization. Those disturbances being mild to severe; mono-modal, bi-modal or tri-modal; and mono-stratified, bi-stratified, and tri-stratified (or multi-stratified when the physiological substrata are also taken into account). Affective disorders being centered on disturbances on the Affective level of the hierarchy in our schematization of the psyche. Cognitive disorders in the Cognitive Aspect. Sociopathologies occurring on the Judgmental Level or Aspect.

3.7	A diagnosis needs to be aware of other differential possibilities, the role of change and the possible effects and side-effects of an appropriate treatment plan; noting that there is a need to prioritize that treatment plan by discerning the greatest pathological differentials discovered within this schema by utilizing appropriate forms of hermeneutical treatment of texts relevant to this patient.

3.8	Our schema maps relatively autonomous topographic sites, their interaction needs to be taken into account, the production of insight must always be undertaken in an appropriately structured context.

3.9	The rules for engagement between various semi-autonomous sites can be undertaken in a framework that takes into account processes of 'treatment' and 'retreatment' wherein initial states, pathways, modes of interaction, end states and consequences can all be 'treated' within the confines of that framework.

4.0	Authenticity is in evidence when there is a matching of inner and outer frames of reference, means and ends, along with a harmonious fulfilling of expectations as engendered from the point of view of the relationship under consideration.

4.1	What is the 'point of view of the relationship' when a certain relationship is under examination. The psychic center of the relationship is realized when all suspensions are intuitively put in place and appropriately maintained. Then the point of view of that relationship is experienced, i.e., simulated, albeit simulated authentically. From that perspective the 'points of view of the constituents,' whether sentient or not sentient, can also be appreciated by virtue of that relationship being simulated, our transcendental
sense of self, from a judgmental point of view, being able to shift the center of its attention from its more empirically rooted, embodied sense of self.

4.2	The intentional object(s), the intentional background world(s) and the intentional ego(s) all being polar-fictions in what way can a simulation possess some sense of reality beyond the simulated being of its self as a simulation? In other words when is the 'reality of the simulation' equal to the 'simulation of its reality?' E.g., is there a difference between a dream apple and a so called 'real' apple. From the transcendental point of view, when all suspensions are put in place and appropriately maintained, there is no difference, all simulations are simulations. However, from the pragmatics of the empirical point of view degrees of reality can be experienced from the point of view of the modal richness of the 'presentation in its context of introduction.' I.e., the richness in the number of modes engaged and the richness of the modal engagement experienced therein.

4.3	Again, what is the nature of the relationship between the intentional object (state) and our direct contact with the simulated state of affairs when in reality the reality of the intentional object (state) can be none other than that of a fiction, an illusion? Through all the appropriate transcendental suspensions of the simulation, in its intentional constitution, the reality of the simulation is directly revealed, or more correctly clarified on the ground that no presentation, in its being simulated, can be completely devoid of the reality of that intentional state of affairs as a simulation of the simulation of that intentionally simulated state of affairs. In the one world of life all simulations are perceived adequately in the appropriate thematization of the simulation to the extent that that thematization can be appropriated and re-appropriated. The authenticity of that appropriation and re-appropriation being dependent upon the ability to re-enter the psychic center of that simulation and that is approached through the correctly exercised imposition of the overall transcendental suspension of that state of simulation. In other words a direct sense of reality involves the suspension of the transcendental illusion (itself realized through a set of ‘horizontal’ and ‘vertical’ sets of suspension as intimated, i.e., the super transcendental suspension of the overall transcendental suspension.

4.4	The overall clarity of the thematization being dependent upon our ability to thematize that simulation, center ourselves within its relational embrace and find a point of view that allows us to approach that simulation from a modality possessed by our embodiment in this one world of life.

4.5	In authenticity there is a coincidence between the simulation of reality and the reality of that simulation. Our phenomenological, hermeneutical and existential insights flowing from this state of atunement, at-onement. However, in reflection our appreciation can never be absolutely present or absolutely not present, appreciation only being adequate or inadequate to our appreciation of the situation to hand.

4.6	In effect the intentional object is progressively deconstructed and the intentional background is progressively reconstructed and re-thematized, the intentional sense of self rediscovering an existential sense of authenticity through a simultaneous immersion and transcendence of this critical phenomenological treatment of the intentional object and the critical hermeneutical treatment of the intentional field, i.e., through a suspension of the correlativity of this relationship between object and field. Therefore, although the intentional object is a fiction, an illusion, it is also a doorway to the simulated reality of its own simulation. Hence our direct contact with the intentional object as the object of our intention by virtue of the fact that through its own transformational deconstruction it directly reveals itself. And the same applies to the sense of the world and the sense of self that accompanies this process of restoration.

5.0	Simulation can never be the simulation of that which is not simulated. The appreciation of all constitution is reconstituted in consciousness (where the word ‘in’ implies a phenomenal implication and not an ideal one).

5.1	All simulation is constituted within the collectivity of its own points of view in conjunction within the collectivity of our own points of view. By such means objects are seen from a certain set, or sets, of points of view, and, we can empathize with other people. All interaction being directly experienced either in an actual sense of time and space and person, or, virtually in time and space and person as in e.g., our reading of books, looking at representational paintings, watching television, etc.

5.2	All being simulated there can be nothing that is not simulated. 'That not being simulated' being an absence of simulation.

5.3	Although the transcendental grounds of necessity demand that a simulated constitution must exist at least in a state of potential being, correctly, all simulation proceeds from the actuality of simulated constitutions already realized in our overall empirically embodied point of view. Hence our being able, when that is possible, to more closely inspect the 'presentation in its presentational context' through our closer attention, hermeneutic appreciation, etc., putting our glasses on, using other devices to hand that assist us in these regards.

5.4	A doctrine of gestalt demarcation demanding that no state of awareness, and no terms therein, can be entertained wholly in their own terms of reference or wholly outside those terms of reference. The same transcendental condition demanding that the pure concepts of potentiality and actuality, and any other concepts in their purity, cannot be thought! What cannot be entertained cannot be entertained!

5.5	Intentional constitution therefore is like a doorway, a mirror, a reflection, a shadow, a sign, a picture, an image, etc., of that being indicated. Our direct contact with that state of affairs being simulated in those relevant modalities that allow us to be in a state of direct contact given our current, embodied point of view and the point of view of that being simulated. Only through the ongoing deconstruction-reconstruction of the intentional object, etc., can the reality of the simulation in that simulation of reality be directly entertained with an increasing degree of authenticity given the necessary conditions that need to be put in place in those particular circumstances.

5.6	The reality of the simulation and the simulation of reality increasingly coinciding for us in states of authenticity realized through the appropriate imposition of a collective transcendental suspension.

5.7	The 'suspension of the metaphorical' (as a text) re-creating the image or a sense of objectivity that can be focused upon in the appropriate location within our overall mapping of consciousness, i.e.' its phenomenological appreciation.’ The ‘suspension of the rhetorical’ (as a meta-text) re-creating the conventional use of that text, i.e., its ‘hermeneutical appreciation.’ Whilst the ‘suspension of the metaphorical 'image' and the rhetorical 'gesture'’ re-creating the ‘sense of the existential’ import of that under consideration as a ‘non-text.’ The collective balance of all three of these suspensions, itself in a state of suspension, re-simulating the simulated existence of that being simulated, i.e., as the ‘not-text.’ The not-text being considered in a 'field of value' appropriate to the nature of that examination.

5.8	The not-textual experience letting us respond appropriately to that simulated situation with a degree of authenticity in keeping with the nature of that investigation.

5.9	Motivational awareness can never be either absolutely present nor absent. That actions can be initiated or responded to without an adequate degree of conscious awareness of the motivation involved.

6.0	Freewill is constituted to that degree our atuned state of being is in a state of harmony with that situation to hand. That through authenticity there is an equal degree of authenticity in the exercise of our freewill.

6.1	Emotions are structured and can be analogued by the re-adoption of conventions already associated with that particular emotion or set of emotions (e.g., the 'downness' of sadness).

6.2	The perceptual is analogued by the metaphorical, to some extent treated literally. E.g., that looks like an apple and is an apple.

6.3	The conceptual is the metaphorical use, as conventionally understood, of that rhetorical exercise.

6.4	Between the object-pole and the world-pole six 'orders' can be imposed, namely, the (non-integrated subsistent conceptual) pre-essential (e.g., a square-circle), (integrated subsistent conceptual) essential (e.g., a thought), (existent, actually engaged) ideational (e.g., a currently experienced idea), (existent, actually engaged) perceptual (actually seeing an image whether ‘real’ or ‘unreal’), (non-coherently treated subsistent) potential (entertaining a possible state of affairs) and (coherently treated subsistent) factual (an accepted fact). The sense of self being realized as the suspension of all six orders, metaphorically in a state of suspension between the existent ground of the ideational and the perceptual but coloured by the order under the greatest degree of attention. E.g., in our reading of a novel our attention would be concentrated differentially upon the subsistent order of the potential, simulating the possible world of that novel as entertained in the imagination of the reader. In this manner each order also has its own distinctive sense of self and its own distinctive background field. E.g.g the ‘successful’ determination of a fact, for that person, necessitating the successful transformation through all six orders on a cognitive level of deployment (although the judgments involved in these transformational processes will also involve the Appreciative level of epistemological organization).

6.5	The center of one's attention is the modal center of our current state of being and is differentially arrived at by attending to that area of the psyche undergoing the greatest degree of focal attention. Movement from one mode or aspect of the psyche to some other, or the shift in our awareness through transformation of that content to some other state of affairs can be mapped using treatment/re-treatment rules of engagement as entailed in a philosophy of 'transformation treatment.'

6.6	Transitions and transformations in conceptual consciousness are best examined in the light of this transformational treatment/re-treatment philosophy. Treatment being either analytical-textual and/or synthetical-metatextual in complexion. Hermeneutical treatment can be undertaken under the six headings of the vocative, revocative, convocative, evocative, invocative and the provocative.c

6.7	The aspect of Judgment is best examined in the light of the six fields of transcendentally determined value. Using a double hermeneutic circle going in opposite direction interactions archetypally take the form of object-object (essential acts of judgment), object-ego (aesthetical), ego-ego (ethical), ego-world (pragmatical), world-world (hermeneutical) and world-object (factual). On a relatively superficial level these forms of judgment are distinct and should not be confused with other types of judgment. Hence the naturalistic fallacy arises in the mistaking essential states of description with ethical prescriptions and vice versa. Hence the deontological divide between ethical responses and pragmatical responses, etc., etc. However, on a relatively deep level the distinctiveness of these six 'transcendental sense-fields' breaks down to reveal the one world of value realized in this one-world-of-life. Thence in this light, however aesthetical a snuff movie may be made, in virtual reality or actual reality, its ethical disruptions disestablishes, under normal circumstances, the aesthetic delight that might have been intended to have taken place for the viewer. A critical review of this transcendental territory, as trans-cognitive, necessitates the appropriate arbitration of these levels of transcendental appreciative awareness. This sense of the transcendental being realised through the resolution of provocative dissonance in a field of convocation and is experienced in a sense of the vocative in a sense of vocation realized cognitively in retrospection, e.g., I am looking at a painting and that painting is experienced as beautiful, or otherwise, in my aesthetical appreciation of it.

6.8	Philosophical and cultural progress can be defined as the overt progressive realization of the hitherto relatively covert treatment of the schematization of consciousness as outlined in this paper. This creation of an endeepening insight is reflected in our appreciation of the phenomenological, hermeneutical and the existential and that in turn influences our psychological, sociological and political appreciation of culture(s).

7.0	The psychological is an appreciation of the experiential dimension of the constitution of the affective, the cognitive and the judgmental. Hence the phenomenon of the general psychological treatment of phenomenal awareness as delineated in this Psychology. Application of this Psychology being conducted via statements treated hermeneutically on a presuppositional level individually and collectively, concentrating on a clarification of the phenomenal conducted in the spirit of the existential. Authenticity of response establishing the sphere of the spiritual, the realm of the relational from the point of view of the relationships therein entailed.

7.1	The sense of the 'relational' is experienced in transcendental consciousness modally centered in the aspect of the Transcendental, i.e., in the existential spontaneity of judgmental consciousness and coincides perfectly with the sense of the of the interdependent relativity of the 'life-world.'

7.2	But the sense of the 'transcendental' is just as much an extrapolated reification as 
the sense of the 'natural,' albeit from an 'idealistic-like' point of view and a 'realistic-like' point of view respectively.

7.3	A clarification of consciousness, as our consciousness-of-our-embodiment-within-a-world-of-life necessitates the appreciation of the transcendental purification of natural consciousness within the thoroughness of the fully engaged transcendental suspension, i.e., the suspension, reduction and reconstitution of a consciously constructed simulation within the ongoing suspension of that same suspension (in so far as the 'body' of the suspension itself has to be 'suspended').

7.4	And this is conducted already to some degree or other in normal consciousness 
needing only our attentive transcendental transformation of the same in order to existentialize that process.

7.5	Then the world is grasped like 'two hands holding each other' whether they be our
own, in contact with some other, or, by some other person or persons themselves.

7.6	This sense of immediacy being already present therefore only needing refinement.

7.7	Then 'trees' again become trees and 'mountains' mountains, etc.

7.8	The living-world-of-relationships then 'embracing' us as if we had never left it.

7.9	The theoretical appreciation and the practical realization of that appreciation of 
the 'relationship of all relationships' giving us a hypothetical access to a theological-like appreciation of the world of the living-world-of-life.

8.0	Such a (type of) domain being beyond the transcendental province of the psycho-
logical even though the meaning and meaningfulness of all intentionality must be resident in experience and our ability to reflect upon the same both subjectively and intersubjectively!

							Noël Tointon, Sydney, 18.11.99

Alphabetic Endnotes: Sources for following up comments made in this text (not completed)

a.	This concept was first formally discussed in Australia in a paper (not published here on the internet as to date) but can be found in the Journal Dialectica Vol.28, 1986, in the paper titled Preparation for a Phenomenology of Essence.
b.	Refer to Summary in 500 Propositions, proposition 140 and Appendix II, Diagram III.
c.	These six headings are discussed in Interpretation and Appreciation – A Hypothetical Journal,
Day 26; 	Phenomenological Hermeneutics? Interpreting `One Hundred Views Of Mount Fuji,' By Hokusai; and the paper: On The Possibility Of `Translating' A Translation Of A Poetic Text? - An Introduction To An Appreciation Of Chinese Poetry For A Person Not Conversant With The Chinese Language; etc.