Thirty Propositions That Integrate 
A Number Of Essential Philosophical Perspectives

Complete With Comments Made In The form 
Of A Short Auto-Commentary

1.	Without closure integrating, through equivalence, a number of essential dimensions in philosophical perspective.

	I.e., from the transcendental point of view a certain number of philosophical perspectives actually coincide and can be found in those terms of reference to be equivalent. Those transcendental terms of reference being trans-intentional, trans-constitutional and trans-phenomenal, etc., where `intentionality,' `constitutionality' and `phenomenality' are all defined, in linguistic terms of reference, through a thematization of their cognitive structural-functions. 
	That to a certain extent a form of philosophical invariance, in bi-modal terms of reference, could be formulated through the multi-modal `bi-modal' interrelationship of these equivalent frames of reference interpreted in, and from, the transcendental perspective. Hence the integration of these essential philosophical perspectives (both multi-modally and bi-modally). Invariance demanding that increased focus on one aspect of our bi-modal contrast being met by an equally inverse loss of focus in its contrasting modality. Examples of bi-modality being, the epistemological-ontological contrast (treated in transcendental terms of reference), the phenomenological-hermeneutical contrast, noetic-noematic correlativity, etc.
	Phenomenologically the sense of the transcendental is generated from the dialectical suspension of the non-transcendental hence the transcendental from its own perspective is neither different from nor not different from the experiential dimensions of the non-transcendental. I.e., the relational limits of the transcendental establish the limits of the non-transcendental, and vice versa.

2.	E.g., the epistemological, ontological, phenomenological, hermeneutical, transcendental, relational, critical, evaluational, existential, etc.

	Our treatment of these headings giving a rough structure to our Thirty Propositions, namely: epistemological (3) ontological (3, 24-29), phenomenological (3-6), hermeneutical (6-18), transcendental (9-10, 18-21, 24-25, 30), relational (10-18, 22-26), critical (13-17, 21-25, 29-30), evaluational (9, 11-13, 23, 29-30), existential (10, 19-24, 29-30).
	By `epistemological' is meant `an orientation towards the functional unification and appreciation of an organization from the perspective of the noetic.'
	By `ontological' is meant `an orientation towards the static structural classification of noematic disposition.'
	By `phenomenological' is meant `an orientation that emphasizes the noematic constitution of phenomenal experience as structured intentionally.'
	By `hermeneutical' is meant `an orientation that emphasizes the noetic fields(s) in the formation and interpretive re-formation of phenomenal experience in order to describe their apparent functional disposition as exercised intentionally.'
	By `transcendental' is meant `a trans-intentional appreciation of intentional disposition.' 
	By `critical' is meant an existentially instantiated process that is allowed to self-function in a rectified, non-distorted manner
	By `evaluational' is meant the six forms of judgmental value arrived at through a relative suppression of one or two poles in the transcendental-hermeneutic-circle. Those poles being noted in propositions 18 and 23. Those six forms of value are thematical (concerning questions of identity, logic, description, indexation, etc.), aesthetical, ethical, pragmatical, trans-thematical (systematic interpretive forms of value) and factual.
	By `existential' is meant `that type of spontaneous experience initiated through an informed suspension,' i.e., through the suspension of an apparently distinctive phenomenon, or set of phenomena, already adequately constituted and appropriately suspended.
	By `orientation' is implied that no distinction, non-analytically formulated, can be absolutely demarcated in the world of universal discourse even though phenomena, as a progressively centered and self-unified virtual field in thematization, can be given a relatively distinctive location therein.

3.	`Intentionality' is, in provisional terms of reference, mental directedness towards an object-state hence the necessary implication of both the epistemological and the ontological orientations.

	Now intentionality is given a provisional definition (to be compared with the implications and consequences as contained in, e.g., props. 5, 11, 13, etc.). Essentially, it is defined in cognitive terms of reference as constitutional, phenomenal, textual, etc.

4.	`Phenomenology' is a phenomenology of the textual, its subject matter being established in the form of a text or a series of texts.

	How could the discipline of phenomenology be intersubjective if it wasn't confined to the textual, or i.e., the textualization of the phenomenon? This is not to say that central to an intentional act this experiential core is just linguistic. Distinctive forms of experience, i.e., distinctive phenomena, are textualized in order to be located categorically, modally, indexically, etc.

5.	Hence a blending of the intentionally and the non-intentionally oriented in differing proportions in a variation of modal perspectives accommodationally structured in a dynamic, hierarchical system with varying degrees of intercommensurability.

	By these means I can account for textual forms of textuality, e.g., works of art and literature, human footprints, and other intentional depositions,  and, non-textual forms of textualization, e.g., a discussion of a certain rock formation qua rock formation.
	This proposition also suggesting that no text, textual or non-textual, can be completely uni-vocal, or uni-modal, in its expression. Moreover, it is implied, that neither commensurability nor non-commensurability is absolute in value. See prop. 29.
	The `dynamic' nature of the system implying that it can never be absolutely pinned down and therein subject to some form of absolute closure (as noted in props. 1 and 30). This does not imply, however, that some form of provisional reference point in the center of this system can psychically locate it for us in our experience, in our memory and in our communicated forms of textual deposition.

6.	No text(ual trace) can be appreciated in itself as a phenomenon hence the implication of a hermeneutical dimension and vice versa.

	Because the phenomenon, or set of phenomena, are textualized in a text, or set of texts, it implies that both phenomena and texts are essentially traces woven in place through the relational richness of the interaction of various factors that themselves have no intrinsic intrinsicness. Hence the `emptiness' of all forms of deposition (whether treated as intentional and/or non-intentional in orientation. Refer to prop. 24.).
	The close reciprocal relationship between phenomenal-textualization and textual-interpretation is now being introduced. It being stated, already, that from the transcendental point of view the phenomenological and the hermeneutical are equivalent.

7.	The interpretation of a textual phenomenon demands the thematized reconstruction of an appropriate meta-text through adoption and adaptation of pre-existing genre.

	When we go to write a letter we adopt, and then adapt, certain meta-textual conventions in order to achieve our social objectives. Even if that letter was just written to ourself the same meta-textual necessity, as noted in this proposition, must apply. Note the word genre can be treated as either single or plural.
	The process of interpretation involves the thematization of the reconstruction of this meta-text. This does not imply that that reconstruction need be perfect, which even if it could be performed could not be verified in such a light. The reconstruction need only be  sufficiently `adequate' to the task. Moreover, we must not assume that the relative richness, and power, released in our performance of this act of interpretation should release a definitive degree of interpretive value. It is often the case that some types of text do not intend to have definitive forms of meaning either imprinted upon them and/or recovered in our interpretation of the same, e.g., in an allusive poem that evokes/provokes a panorama of modal associations, moods, etc., without precisely spelling out their nature and interrelationship with each other.
	Meta-texts, and the suggestion of their conventions, are inter-subjectively oriented. On the other hand texts are essentially subjectively oriented as is the usual nature of their fabrication and imprinting. By the conventional use of a meta-text, suggested through the form of the deposition, titles, etc., subjectively inspired formulations of sense can be made public both before a public (that possess and maintain that set of conventions) and before the very author themself that facilitated those textual depositions.

8.	The textual-metatextual relationship as a metaphorical `conversation' is not heard but is, instead, over-heard.

	It is because of this internal relationship between text and meta-text, like a lock and key, that a text can `speak to us.' However, this involvement on our part is rather an act of over-hearing since this reconstructed internal dialogue is not directed directly towards us.
	Without a meta-text there can be no form of reconstruction. Meta-text being imprinted upon its textually manipulated deposition, and v.v. Recognition of this meta-textual deposition through our appreciation of its imprinted form, etc., and a comparative evaluation of the value released in the light of hermeneutic expectations helping us to refine our thematization of the relevant meta-textual conventions. 
	By relevant is meant those `essential' inputs that make a contribution, alter outcomes, in our re-appropriation of these `appropriate' appropriations. The process of appropriation taking neither an absolutely positive nor negative form. Hence the hermeneutical and/or phenomenological type of task is always already begun for us to some degree or other. Moreover, the test for a determination of the relative success we achieve in that task is already supplied to us in the form of our overall appreciation of the actual world in so far as our research finds an eventual degree of mutual coherence of one of these fields within the other. (Refer to prop. 27).
	Success always releasing more value than that invested in that process that realized that surplus in value. 	
	The over supply of inappropriately applied inadequate meta-textual conventions realizing a relative poverty in interpretive value. All forms of appreciation implying the need for transcendent trans-textual terms of reference (which in turn are in need of meta-meta-textual terms of reference). 

9.	Hence the implication of a transcendental, trans-textual dimension in order to appreciate, and evaluate, these levels of performance.

	The fine tuning involved in the thematization of meta-textual terms of reference, in all their depth, demanding higher organizational terms of reference. Hence the performative nature of this task. 
	Acting in a play is either adequate or non-adequate, skillfully performed or not skillfully performed. Hence its description as being of the nature of a performance!

10.	Through spontaneity we establish a direct relationship with the world through the central, co-inciding non-textual immanence and trans-textual transcendence as revealed in the midst of this conversation.

	Although this internal conversation is `over-heard' this act of over-hearing is itself direct, directly heard. Moreover, this act is essentially non-linguistic to the extent that all forms of experience are essentially non-linguistic in their essential core regions. The creation of meaning and the meaningful communication of such meaning and meaningfulness involves the emplacement and use of inherent metaphor as a device that ensures such construction and effective parallelization in its hermeneutic reconstruction.

11.	Even if the world was to dictate, in a hierarchical framework, a distinctive set of essential categories, as it does, this `grid' is still subject to forms of distortion from relevant fields that constitute our apparent appreciation.

	We are wired up to receive certain distinctive types of experience, e.g., light and dark, sweet and sour, red and green, etc., etc. But what we do with such phenomenal differentiations is our own business hence this natural grid is subject to all forms of interpretive bias, oversight, manipulation, over-interpretation -  misinterpretation, etc.

12.	E.g., through textual-metatextual objectives, sedimentations, prejudices, self-thematizing tendencies, practicalities, oversights, acts of misinterpretation, embodied points of view, forms of obstruction, etc., etc.

	The list could be extended indefinitely. Essentially the task to hand, if not transcendentally critical, is conducted in the light of our own objectives and limitations, etc.

13.	Apparent conflicts in interpretation can be resolved meta-metatextually, etc., as complementary, supplementary, inappropriate, non-related or logically-incompatible.

	Because meta-textual reconstruction is multi-modal, and not uni-vocal, it follows that certain readings could be complementary without contradicting each other. On the other hand additional readings might be more supplementary in nature. Next on our list is the suggestion that the current interpretation adopted and adapted is relatively inappropriate followed by either non-related (effectively incommensurable) or just logically incompatible and contradictory.
	The concept of complementariness finds an ideal exemplar in the complementary world of quantum mechanics (in so far as the definition of the meta-text defines the character of the `to be observed text').

14.	Significance is generated through the application of non-absolute relational contrast and is interpreted through a close reading of its metaphorical phenomenology.

	Structural-meaning and functional-meaningfulness are determined through relationships and have no absolute internal intrinsicness. Through the relationship of relationships the appearance of internal significance is created and re-created. Hence the dictates of Demarcational Theory that states contrast cannot be either absolutely demarcated or absolutely non-demarcated. That only through some form of accommodation can meaning and meaningfulness be generated.
	Significance is created and recreated through the auspices of metaphor. In a phenomenology of the metaphor we seek to differentiate textual metaphor and meta-textual metaphor, overt and covert aspects of the same, the function of such devices through dialectical treatment-processes invoking provocational harmonization, value evaluation, hermeneutical vocation, etc., etc. Metaphor is also central to the nature of the question hence in questioning the significance of that under review metaphor is naturally re-invoked.

15.	That the trans-textual and meta-textual orientations establish `sense,' and, that the non-textual and textual orientations establish `reference.'

	The determination of sense and reference are complicated by the fact that both are bi-polar in orientation and that all four poles must be invoked in their provisional determination. Moreover, pre-intentional factors (e.g., sensory input, affective states) and post-intentional consequences all colour the nature and results of our research in this matter. That, essentially, the effective presentation of reference is simulated (in the form of a non-text, not to be confused with the distinction of the textual/nontextual), i.e., presented as the virtual phenomenal reality of a transcendental illusion. Moreover, in interpretation that simulation is re-simulated just as in the retention of that intentional state of affairs under focus is performed through the same type of process, the process of presentation coming to an end in a process of de-presentation.
	To simplify matters its could be said that treatment of the trans-text on the textual-metatextual axis, in the direction of constitutional synthesis, helps to establish the metatextual dimension. Conversely, w.r.t. the non-text, etc.
	Note that the intentional (transformational) treatment (and re-treatment) of processes-contents exercised in the Cognitive and/or Transcendental Aspects of the psyche through noetic-noematic correlativity cannot determine sense without some form of reference even if the current reference is the sense of a sense treated as a reference.

16.	The transmission of information is communicated through the directed resolution of provocation and is reinforced through the reiteration of this type of process.
	
	The dialectical process of harmonization involves consonant meta-textual background, relatively dissonant textual factors and their resolution in an act of suspension through some form of productive accommodation. The dialectical process more or less suggesting its own provocationally directed pathways for the process of resolution. Authorial intentions often being reinforced by the re-iteration of this type of process and therein re-inforcing those apparently pre-directed provocational tendencies.

17.	Provocation proceeds through the relativity of the consonant meta-text, dissonant text(ual factors) and their resolution in and through the suspension of the metatextual-textual conversation.

	This process of conversational harmonization is conducted through the productive auspices of a transcendentally suspended accommodation between the text and meta-text effectively in and through a hermeneutic(al) circle.
	`Relative' by virtue of the fact that the absolute resolution of that relationship realizes the immediate non-continuation of that relationship previously under focus.

18.	The transcendental-(existential-phenomenological)-hermeneutical circle is constituted through three archetypal moments, namely; in phenomenological terms of reference, the poles of reconstitution/World, reduction/Object and suspension/Ego.

	The tripartite, or triadic, nature of these three moments in the gestalt process of harmonization also constitute a circle, namely, a `hermeneutic circle' (between parts and wholes; parts within wholes, and, wholes within greater wholes). Without such processes and horizons there could be no mutual processes of phenomenal interpretation and the interpretation of phenomena (nor our experiential access to phenomena through the suspension of that already pre-constituted).
	These three moments parallel the three archetypal phenomenological polar moments of intentional directedness between Hermeneutic World (Field), Intentional Object(-State) and Transcendental Ego.

19.	Experiential access to this tripartite circle is re-obtained through the transcendental suspension of the moment of resolution (through a balance of reductive-analysis and reconstitutional-synthesis).

	Access to the transcendental dimension, and its processes of judgment and performance, is through the informed instantiation of the transcendental suspension.

20.	Through suspension is realized a de-distortion of relevant field-phenomena and this constitutes the critical grounds of our fundamental freedom through the relatively indubitable nature of the transcendental synthetic a priori.

	The experience of the relatively induitable is with us throughout most of the day. The collective experience of the actual world is a standard against which the rest of experience is intuitively measured. Only anomalous experiences, paradoxes and `senseless' pseudo-philosophies etc., call this type of experience into question, in effect `recalled' back into a state of conscious suspension. This collective experience of an existential `tonality,' as derived through the integrated semblance of a world-tone, ego-tone and object-tone, through our embodiment in this world-of-life allows us to find the mutual coherence of any part of the world called into question, and therein placed in an informed state of transcendental suspension (as the necessary preparation for an act of evaluation, e.g., factual determination).
	The properly constructed and performed transcendental suspension, etc., allows us to de-distort the bias imposed by our selection of relevant fields and that bias therein already contained in the form of our prejudices (as pre-judgments). It is through the pre-selective tendencies of our prejudices, and protentions, that we can discriminate where we go in the world and what we wish to seek therein. On the other hand through the imposition of a transcendental suspension we also rectify this selectivity in interest. The productive spontaneity of our transcendentally oriented reflections, by virtue of the suspension of the suspension, completing the picture, realizing the productivity of those deliberations. The transcendent synthesis of reductive-analysis and reconstitutional-synthesis creating a sense of the synthetic a priori and therein establishing the relative limits of our transcendental(ly based) convictions (as non viable beyond the limits of the living, on-going specious present).

21.	Our active existential exit from this trans-intentional circle is re-realized through a (vertical) suspension of this (horizontal) suspension hence the implication of a `double hermeneutic circle,' otherwise we would be left paralyzed within the latter, i.e. the primary suspension.

	But the imposition and maintenance of a transcendental suspension is effectively, in some form or other, a state of paralysis as things stand. `E.g., is the intentional object A or -A?' puts into effect a state of transcendental suspension. The maintenance of the same can only realize a state of suspension that from this perspective is essentially indecisive as it stands. Therefore, how do we account for the non-paralysis of the suspension and the productivity of the same? To answer that question it seems necessary to invoke a suspension of that suspension in order to release ourselves from its embrace (otherwise we keep those three moments of suspension, reduction and reconstitution in a permanent state of perpetual play whilst in this state of equilibrium). The `suspension of the suspension' returning us to the world of lived-experience (realizing the `effortless' overcoming of overcoming by virtue of the energy of effort invested being spontaneously released many-fold times in value).
	In states of psychosis, it is my belief, we find a breakdown in and between these two aspects, or levels, involved in the natural performance of transcendental suspensions (with degrees of concrete thinking, misinterpretation, ambivalence, repetition, indecisiveness, rigidity, muteness, catatonia, paralysis, etc.).

22.	As witnessed through the appropriate spontaneity of our relationships to authentically re-constitute our existential passage in and through this subjective, intersubjective and objective world-of-life.

	The hallmarks of the existential are characterized by appropriate forms of spontaneity, ongoing self-reconstitution, creativity, greater gestalt integration, richness in thematizational potential, the release of surplus hermeneutic value, etc.

23.	Therein is established, in the form of a response, the critical nature of responsibility and the authentic re-evaluation of the person as a `person' in the life-world (all forms of value being generated between these three poles of Ego, Object and World).

	The double suspension allows us to spontaneously and appropriately respond to the demands of a situation whether they be ethical, scientific (thematical), hermeneutic (trans-thematical), etc. Through the power of the relationship to act on its own behalf, through the imposition of a suspension, etc., we can, in informed states, expect the eventual release of degrees of natural appropriateness in response. Hence the existential derivation of responsibility (in the very nature of the process of judgment itself). Needless to say, without proper acts of suspension our prejudices will be allowed to run around dictating various non-existentially determined courses of action and non-action.
	The relative suppression/domination of one or two of these polar directions realizing one, or a combination, of our six fields of value, namely, thematical, aesthetical, etc.

24.	Through a properly conducted ongoing suspension of the textualized phenomenon transcendental rectification gives us a direct, non-linguistic access, through its existential emptiness, to the `presence' of that phenomenon under review. 

	The phenomenon could not present the presence, i.e., the textual trace of itself, if it was not empty. In this light presence is not intrinsic but the place presence finds for itself in its emplacement in a world of relationships, in effect simulating a simulation of itself which if taken in a reified manner realizes only a transcendental illusion (to the extent that that mistake is committed and reinforced)! On the other hand in provisional, empirical terms of reference such modes of thought are validly entertained when properly conducted in that perspective as long as those limitations imposed upon that phenomenal presentation, in the form of a simulated `presence,' are not exceeded or transgressed!
	The non-verbal experience can be found in Pre-Cognitive
levels of experience, Cognitive levels and Transcendental fields of value determination, etc. The non-linguistic nature of transcendental experience being more correctly trans-linguistic (without the imputation that linguistic activity, in cognitive terms of reference, has to be fully thematized in order for the transcendental experience to to be able to manifest itself through transcendence. The only necessity need be that in theory such cognitive  consciousness could be transcribed into some form of a linguistic translation however inadequate that transformation. Non-linguistic activity is the central nucleus, or core, for linguistic activity to metaphorically wrap itself around, etc. In this process of concretization that current phenomenon, or set of phenomena, is/are given an addressed, relocatable location in the hierarchical constitution of the psyche. This does not imply that the `presence' of a phenomenon has an actual, materialized central reference. Only through the emptiness of phenomena can they interact and re-form, etc. This concept of `presence' being realized through the virtual thematization of linguistically distinctive identity in the appropriate field of appropriation.
	Note that there can be no `purity' of identity in the form of an absolute non-analytical distinction, but, a `phenomenal form of purity' can arise through the uniqueness of relationships and the distinctive central location involved in their interrelated thematization.

25.	As `a trace of a trace,' as `an interpretation of an interpretation' from the critical transcendental point of view `the phenomenon of interpretation' is `the interpretation of phenomena.'

	Returning to the initial point of view that maintained `that from the transcendental point of view all transcendental value-fields are essentially equivalent in structural-function.' That being the case we find that the very structural-functions that ensure phenomenal-textualization also ensure textual-interpretations.

26.	Through demarcation there can be neither pure non-analytical potentiality nor pure non-analytical actuality, at the same time parallel non-analytical potential histories can never be exactly equivalent in value.

	We now return to the physical aspects of our ontology. Although the front door of representation is in effect shut to us we can determine the constitutional nature of the world via the backdoor of re-presentation. Through the effectiveness of our overall interpretational endeavours we in effect mirror, through our efforts, the constitutional nature of the world as a world-of-life or life-world. The degree of thematization reflecting the quality, and depth, of those interpretive processes.
	`Non-analytical' by virtue of the fact that purity can be defined by reference to an arbitrary analytical scale in some form or other. Hence the mutual implication of the potential-actual, etc.
	`Parallel histories' implying the same presuppositional core-construction (in structural-function that must reflect to some degree our appreciation of the actual world).
	`Value' being simply or complexly specified, e.g., hermeneutical, aesthetical, etc., or, hermeneutical-aesthetical in the formation and/or interpretation of `style.'

27.	Because the resolution of relative objectivity establishes the relative primacy of the relatively actual over the relatively potential, and never vice versa.

	We live in a real world that directly impinges upon us, and we upon it, all the time. This collective touchstone ensuring standards and expectations that allow us to maintain our being in touch with reality.
	Because all potentialities are thematized in an intersubjective world that is there for us even potentialities reflect their uneven place in this scheme of things (through the ongoing resolutional bias of the apparently actual world).

28.	The textualization of the phenomenon can never be self-appreciated hence the non-textual can never directly determine its own authenticity, i.e., the authenticity of its own authenticity. 

	Through emptiness nothing can be subject to forms of extreme self-appreciation. Hence `the authenticity of authenticty' must be appreciated through the metaphorical backdoor of hermeneutical successfulness and the degree of effectiveness associated with the same.

29.	However, the relative power of its associated interpretive schema allows us to evaluate the  verification of such a `re-presentation' regardless of the nature and orientation of its intentional objectivity because the `truth' of the world is never absolutely appropriated nor non-appropriated.

	The power and causal efficiency of our hermeneutical schema realizing the degree to which it actually mirrors, in effect, the constitutional structural-functions of the world regardless of whether we are dealing with the creation of a world within a novel, doing intensely detailed science, interpreting and harmonizing a series of events in a court of law, doing philosophy or merely dreaming, etc. In varying degrees all six forms of value collectively merge to form a correspondence in thematical value, a coherence in ethical, aesthetical and factual forms of determination, a pragmatics of utility, and, degrees of semantic successfulness in trans-thematical appreciation. All these factors are realized in the auto-critical realization of `truth.' Moreover, in touch with a collective world of reality ensures that our judgments, whilst never absolutely appropriated nor non-appropriated, can be appropriately appropriated. That the transcendental realm of truth must be discovered, or rather, uncovered, and, that the same is continually re-discovered through the re-performance of the transcendental suspension, etc. That in authentic-existential enquiry all that happens without the non-virtual intrusion of intentional thought even though such `material' must be present in order to effect this state of transcendental re-transformation of this experience of `our' vision of the world. Through suspension, etc., the world is not lost but rather regained in its entirety with the emergence of all the surplus (hermeneutic) value that flows from such authentic existentialization of intentional experience!

30.	The open coincidence and equivalence of transcendental facets, from the trans-intentional point of view, re-establishing transcendental objectivity, subjectivity and intersubjectivity, and, there between, our freedom to re-constitute ourselves in accordance with our existential nature as unique, social persons in this life-world in the ongoing unity of this `one' world-of-life.

	The opening points of this tract are now re-stated from an enriched philosophical point of view. This concept of `coincidence and equivalence' indicating the transcendental direction that should be taken in the integration of our critical philosophy. Critical by virtue of rectification, existentialization of judgment, excess surplus in hermeneutical value realized through our successful parallelization achieved in our hermeneutic research programmes, etc. 
	Moreover, through a productive transcendentalization of consciousness we are able to successfully and appropriately reconstitute ourselves in the light of those objectives that motivate and inform us as `an intersubjectively surrounded person in the non-textual immediacy of the life-world.'
	This `unity' of the life-world can be argued for on the grounds that in transcendental, trans-intentional forms of inspection, this unity is experientially realized in a progressive fashion as non-closed and open to continuous re-evaluation.
	The socially discovered `unity' of this transcendental dimension leaving a door open for the existential theologicalization of the world in metaphorical terms of reference should we wish to speculate and explicate the potentiality of such a dimensional overlay. Because the potentiality of this imputed theological implication must find some form of actualization in the world of life. But  the formulation and thematization of this aspect of the world is left to the readers' own research in this regard should they so desire to enter and move through this controversial region!
	Having gone full circle we now exit via this metaphorical backdoor and enter the existential garden of the world wherein in having suspended our freedom we now find in the `suspension of such a suspension' an even greater degree of freedom. In this `greater freedom' we find the power to actualize, to some degree or other, those possibilities formulated and recognized by ourselves as states to be desired in response to that responsibility placed upon us by virtue of our commitment to that `greater commitment.' Authenticity being realized in our ongoing receptivity to the sense of open unification to be experienced in this intersubjective world of life through the proper exercise of the suspension, etc. All this is naturally exercised through the centrality of metaphor hence the critical philosopher, existentialist, practical hermeneut or theoretical hermeneuticist, phenomenologist, etc., need only recognize the pre-existence of this critical transcendental dimension and the manner it can be integrated and further refined.

					    Noël Tointon, 6.3.93, (Sydney).