All the World is a Stage:
Changes In the Contemporary Philosophical Landscape: 
Key Philosophical Shifts Noted As a Consequence of the Adoption of a Non-Representionalist Stance

Brief Outline

A Critique of the Representationalist Point of View

	Although we appear to be embodied within our own body whose senses acts as windows upon the so call ‘external world,’ in truth, this type of metaphorical thinking cannot be accepted literally.  Even though the ideas and images we entertain as apparently real might be mirror copies of things in the so called external world we are never in a position to know if that were indeed the case.  Because we have no access to such knowledge! Nor do we apparently have the need for the same in order to facilitate our passage through this world! Therefore, we must concede that such position of the representationalist is logically impossible to execute and gives us no foundations for the semblance of knowledge that we do appear to possess.  Consequently, let us proceed in our re-evaluation of the world and move upon a landscape made more appropriate for the philosopher to exercise their discrimination.  Let it be one of our tasks to point out to those that ‘pass’ as philosophers just where they need to do their homework in this regard in order to re-approach the nature of their topics in a manner that at least has the chance of being productive.

Consequential Changes in Philosophical Style

	Once this re-evaluation of the philosophical landscape is realized it becomes obvious to the non-representationalist philosopher, regardless of the details of their re-positioning, that certain styles of doing philosophy can no longer be accepted as valid! Certain expressions, methods, styles, etc., expose this type of non-critical philosopher for the sham they unwittingly have become in the eyes of the more enlightened.  All around there is the smell of ‘dead fish,’ more often than not ‘red herrings, ’ and it is the task of the truly committed philosopher to note, and where appropriate, point out these mistakes if not to these people themselves at least to their audiences.  Only then can the philosopher once again make a positive and critical contribution to the theoretical and practical pursuits of the person in their passage through this world in what ever manner they wish to engage themselves in this experiential world-of-life!

12 Headings Under Which this Change can be Noted

1.	Acceptance of degrees of reality
2.	The invocation of simulation as re-presentational
3.	The acceptance of different senses of self in an overall complex sense of self
4.	The recognition of aspectival points of view that are neither absolutely relative nor absolute
5.	The acceptance of a one world of life, as the Life-world 
6.	The acceptance of a theoretical commensurability between all forms of a cultural life-world
7.	The provisional nature of our critical treatment
8.	That experience has an intersubjective component, hence reality cannot be completely private
9.	That freedom is guaranteed through our ability to reflect upon its presuppostional structure
10.	That all experience is intentionally structured but not just intentionally structured
11.	The recognition that all experience is multi-modal in nature and can never be uni-modal
12.	That all forms of definition can never be absolutely thematized, only adequately or inadequately

The Philosophical Integration of these Types of Facets can be Conducted under Various Headings

1.	Phenomenological Treatment
2.	Hermeneutical Treatment
3.	Existential Treatment
4.	Combinations of the Above
5.	Also via Differentiation and Integration of Essential Forms of Value as developed above

Conclusion

	Therefore, it is the task of the philosopher to show that various styles of philosophy, which may have been acceptable once, can no longer be accepted as valid! This does not imply that there is only one way of doing philosophy! Only that many traditional forms of philosophy have the smell of dead fish hanging about them. That, metaphorically, we need to discarded such defective features and purify what insights are left in order to re-possess what might be valid within their expositions! With these endeepened insights into this garden of the world, this one stage upon which all value is simulated, it would then be our hope that valid forms of philosophical experience can be rectified and therein allow us to pass through this world with a greater sense of facility and to realize in the process a greater degree of value and freedom in our expression of those cultural forms-of-life in this one-world-of-life!

(It is my hope to write this paper for the Mini-Philosophy Conference to be held in the Blue Mts in November.)