An Outline 
For The Development Of 
A Transcendental Philosophy

I. Introduction

1. Through an analysis of judgment we develop our recognition and understanding of the transcendental dimension.

II. Transcendental Philosophy

1. Transcendental Philosophy has a number of disciplines and can be approached through four levels of analysis or moments.
2. Namely, (in preparation for our research) the psychological, the judgmental, the metaphysical and trans-metaphysical levels of analysis.
3. Hence firstly, general psychological investigations; secondly, transcendental psychology, transcendental epistemology, transcendental ontology and transcendental logic; thirdly, transcendental phenomenology, transcendental metaphysics and transcendental existentiality; and lastly, that developed through the explication of structural implications and presuppositions of a trans-metaphysical philosophy of the absolute (or Absolute).
4. Through psychology in general, a psychology of judgment, phenomenological investigation of transcendental-judgmental consciouness in particular and consciouness in general, and finally through speculative and possible experiential forms of trans-metaphysical reflection.

III. Introduction To The Sense Of The Transcendental

1. The transcendental dimension is discovered through that part of the psyche that reflects upon the experience of the life-world, i.e. the world as lived in.
2. An intimation of the transcendental is discovered through mathematics and other forms of essential determination, calculation and recognition, art, ethical interaction, through the reception of love and understanding, experience of the real, through a perception of the pragmatically useful, through an openly reflective philosophical attitude and in general through the experience of a common realization of the truthful.
3. Through the five forms of transcendental reflection of the essential, aesthetical, ethical, ontical and pragmatical. [Soon after writing this text I added a sixth category after the ethical, namely, the pragmatical – a transition put into place whilst writing the volume titled “Value”. Later, these six cognitive forms of judgment were linked with my six orders but cast in a circular, non-linear format: see the text titled “Open Letters I and II”.]
4. Although from the transcendental point of view there can be no difference in the transcendental mechanics of these three levels that structure judgmental discernment (the exercise of aesthetical, ethical [, pragmatical] and ontical forms of reflection collectively forming a second level of value construction, discovery or creation; being valuational in orientation). 
5. Transcendental consciousness also being equally characterized as judgmental, relational, existential, verificational, self-critical, etc.
6. Hence the concept of a transcendental equivalence within and between apparent forms of transcendental reflection and transcendental characterization from the transcendental point of view.
7. The fundamental form of the transcendental-psychological in its exercise of judgment being the verificational, namely, the quest for and the recognition of truth i.e. generally valid cognition.

IV. Transcendental-Psychological Appreciation

1. The transcendental is exercised through reflection whilst our transcendental discernment is consciously realized through reflection upon such reflection.
2. For Kant transcendental reflection allows us to appreciate whether our representations are put together by the powers of our senses (or imagination) or through an exercise of the understanding.
3. All forms of appreciation demand higher terms of reference, e.g. the mere inspection of sense-like imagery cannot discern their existential status and the same applies equally to the existential merit of our conceptual constructions that ostensively encode sense-like imagery.
4. All forms of appreciation demand the juxtaposition and exercise of the relevant background field of context.
5. A dialectical-like relationship is entailed in the informative contrast between that part of the field under focus and that part of the field that contrasts such focus.
6. Little distinction - non-significance, 
absolute distinction - no significance.
7. Hence Demarcational Theory and the dialectical consequences it has for all identity contrary to all superficial and provisional qualifications of natural identity.
8. Because the province of the relatively logical cannot be over-extended into a realm of the absolute, such mistreatment being a type of transcendental mistake, i.e. confusion of one distinctive type of mental process or content with some other, real or imagined.
9. Hence no distinction without accommodation and vice versa, because all identity is non-independent and impure (except essentially through the pervaded uniqueness of essential resultants).
10. The thematization and appreciation of semantic significance generated through the ongoing dialectical-like resonance or interplay of field and focus necessitates even higher terms of reference.
11. Hence the nature of reflection and the constitution of the human psyche are hierarchically structured.
12. Thence the bankruptcy of a mono-dimensional logic in order to appreciate the natural world except in essential and/or superficial-provisional terms of reference.

V. Transcendental Necessity

1. Essential necessity is such that the constitution of a particular product of a distinctive product-type demands the presence of those essential features.
2. Transcendental necessity demands the presence of those transcendental features that ground our reflections upon essential thought otherwise such thoughts could be neither entertained nor appreciated.
3. Such transcendental necessity reflects the natural structures of the human psyche in both their distinction and their accommodation.
4. This fact finds itself reflected in natural language along with the potentiality for one natural language to be  translated into another.

VI. Transcendental Judgment

1. Conceptual appreciation necessitates judgment, namely, transcendental judgment.
2. Because such reflection demands higher terms of reference in order to appreciate the same hence the transcendental nature of such judgment.
3. But because judgment involves the interrelationship of conceptual structures hence the trans-conceptual nature of all processes of judgment.
4. Hence the transcendental status of all forms of judgment in their relationship to the conceptual.
5. Therefore from the psychological point of view all types of judgment must have the same transcendental form.
6. Because judgment is from, between or within concepts it cannot be primarily conceptual in its essential constitution thence its trans-conceptual or transcendental status.
7. Therefore judgmental events and their conclusions cannot be reduced to concepts except retrospectively.
8. That the process of judgment from the point of view of the judgmental process itself is essentially transcendental.

VII. Transcendental Psychology

1. Judgments are transcendentally entertained in judgmental processes.
2. As processes such events can be analyzed through the artificial lens of preconditional preconditions, ongoing conditions and consequential postconditions.
3. Transcendental psychology essentially investigates the transcendentally necessary preconditions, conditions and postconditions that underlie the transcendental mechanics of the judgmental process.
4. Essentially transcendental psychology concerns itself with relational consciousness, the manner in which the psyche deals with relational states of affairs.
5. Relationships are dynamically generated through the ongoing resolution of relative dissonance, conflict, competition, difference, etc.
6. By implication the ongoing facticity of the relationship equaling the degree to which it has established a mutuality in its non-transcendental ground which in interpersonal relationships is equivalent to the degree of love and understanding established therein.
7. Reception of background-consonance, foreground-dissonance and their inter-resonance and reciprocity establishing an effective essentially isomorphic reconstruction of the relational state of affairs under investigation hence the entertainment and re-entertainment of relationships.
8. Judgment necessitates the prejudgmental preparation and thematization of all essentially relevant conceptual components that would allow an adequate judgment to take place conditionally.
9. Hence the partial definitional relativity of essence in this regard, in that the presence or absence of the essential essentially alters the conditional resultant and the possible postconditional responses born in and out of the judgmental process conducted correctly, i.e. from the transcendental point of view.
10. Conceptual structures are the only psychological entities that can both interact and maintain their integrity in the human psyche.
11. Whereas, e.g. perceptual structures cannot be superimposed in the same spatial-temporal confines conceptual structures can both essentially interact as resultants and disengage themselves therefore processes of judgment to be effective necessitate adequate essential conceptualization of information which in turn necessitates adequate processes of perceptualization, etc. 
12. Therefore the spontaneity of the act of judgment necessitates adequate preconditional cognitive thematization, i.e. adequate perceptual and conceptual thematization, etc.
13. Moreover judgmental transcendence of the cognitive necessitates a free flowing equilibrium between these two polarities of the perceptual and the conceptual.
14. Through such essential thematization, ongoing equilibrium and transcendence the spontaneity of the judgmental is naturally realized.
15. A sense of the existential pervades and essentially characterizes the transcendental exercise of judgment.
16. Hence the presence of spontaneity, ongoingness, the free-flowing, dynamic equilibrium, harmony, constructive energy, creativity, novel existential richness along with the trans-cognitive perception of time, space, causation and sense of self.
17. Essentially the judgmental is transcendental activity.
18. Flowing from such postconditional responses we perceive the formation of modified cognitive structures and various degrees of appropriate behavioural responses.
19. The raw material for judgment being rooted in the cognitive implies that the facticity of the judgmental cannot be isolated from the cognitive or for that matter be separated from the rest of the psyche hence its accommodation in the unity of that psyche.
20. Hence the natural spontaneous exercise of judgment is transcendental in conscious orientation.
21. The transcendental structure of the judgmental process is further structured essentially, valuationally and pragmatically, i.e. grounded on the essential consideration as to what we are judging, evaluation as to whether it be beautiful, ethical or realistic in scope, and in a responsive estimation as to the degree of utility that can or might be found to appropriately flow from the whole process.
22. Transcendental consciousness demands a corresponding transcendental background field of consciousness subject to transcendental focalization.
23. The unity of a transcendental field subject to projection projects a specific psychological sense of a transcendental self or transcendental ego.
24. Through cognitive absorption in conjunction with transcendental detachment or distance the specific sense of a transcendental ego finds itself subject to transcendental reflection as witnessed in the experience of a transcendental detachment as discovered in aesthetic reflection, e.g.
25. Without a psychological recognition of the sense of the transcendental as it enters into all judgmentally orientated-events this facet would be found to have no meaning through abstraction in other allied transcendental spheres of interest, e.g. logical or metaphysical, etc.

VIII. Transcendental Logic

1. Through its trans-cognitive structure the logical structure of the transcendental must equally transcend the logical structures that pertain to the conceptual and the perceptual.
2. Hence the trans-analytical and trans-synthetical nature of transcendental constitution, i.e. its non-reductive status is in effect the synthetic a priori in scope subject to the limitation of its essential context.
3. Given adequate transcendental determination such judgment must equally transcend both prescriptive-analytical and descriptive-synthetical tendencies.
4. That in the terms of reference that the judgment is conducted under there is an equal transcendence of the naturalistic fallacy.
5. That the transcendental correctly exercised is equally subjective, inter-subjective and objective in scope through the transcendence and natural accommodation of these distinctions.
6. Hence the science of our subject, its critically conducted practice realizing the art of our subject.
7. Correct establishment of the essential preconditions allowing the sense of the transcendental to effortlessly manifest itself.

IX. Transcendental Epistemology

1. Transcendental epistemology realizing transcendental structure both in regards to its essential-valuational-pragmatical organization and its fundamental semantic form.
2. Essential considerations constitute the subject of our transcendental investigations and is primarily preconditional in orientation although essential determination, calculation and recognition can be an end in themselves.
3. Valuational considerations constitute the ongoing value of our transcendental investigations which from the non-transcendental point of view is either aesthetical, ethical or ontical.
4. Pragmatical considerations constitute the actual or potential response or responses initiated by our transcendental investigations.
5. Essential considerations are realized through essential correspondence, valuation is realized through coherence and consequential response is realized through pragmatic calculus.
6. Aesthetical appreciation being orientated towards an object-state, ethical appreciation being orientated towards agental participation whilst ontical appreciation is that harmonic coherence discovered between some object-state or agent and the totality of our cognitive psychic background as an effective totality of the world.
7. Semantic form underpins all facets of judgment through a transformational isomorphism whether judgment be essential, valuational or pragmatical in its primary intention or focus.
8. That between any two meta-levels of analysis in the successful transformation of information from one to the other preservation of logical structure establishes the positivity of the judgmental determination.

X. Transcendental Ontology

1. Natural categories discovered in a critical-transcendental psychology/epistemology (in reflection upon the psyche and the reception of a world) realizing a transcendental ontology.
2. A transcendental ontology being refined through applied phenomenological reduction through transcendental focalization, suspension, reduction and abstraction.

XI. Transcendental Phenomenology

1. Because all processes of judgment are founded on essential judgments (essentials) and all phenomenological investigations are founded upon the same hence an equivalence between the transcendental and the phenomenological.
2. Transcendental phenomenology being an essential investigation of either the phenomenal in general or in particular the nature of transcendental consciousness itself as it subjectively manifests itself psychologically in the individual and intersubjectively-objectively in the abstract (being the extracted abstract content of general transcendentally orientated processes of intellection).
3. Through our conscious reflection upon judgmental processes of reflection a transcendental phenomenology in particular is given definition.
4. The instantiated exercise of a transcendental phenomenology is non-problematic with the establishment of all necessary pre-conditional preconditions.
5. Once all necessary preconditions are established transcendental focalization, suspension, reduction and abstraction self-critically conduct themselves subject to the ongoing condition of correctly exercised transcendental reflection.

XII. Transcendental Metaphysics

1. A specific transcendental metaphysics can be extracted through a consideration of fundamental transcendental form underlying transcendental consciousness hence a specific sense of a transcendental ego, e.g.
2. A general transcendental metaphysics can be extracted through a consideration of fundamental form underlying consciousness in general hence a general sense of a transcendental ego, e.g.
3. Through an appreciation of the transcendental and its experiential recognition of essential distinctions and accommodations a metaphysical map of the archetypal subjective, intersubjective and objective aspects of the psychic universe and can be articulated giving clarity to the definition already found present in natural language and its categories.
4. Because, through demarcation, there can be no ultimate distinction between the senses of the subjective, intersubjective and the objective hence the accommodational metaphysics of the subjective-intersubjective-objective, namely the absolute (or Absolute).
5. Such being both immanent and transcendent to the life-world, giving structure to the same in its relativity as the relative (or Relative). 
6. The interaction of these two facets of the transcendent and the immanent realizing the process nature of the world along with its apparent preservation of identity therein.
7. Creating a monadic-like point of view through the hierarchical interaction of non-independent essentially apparent hierarchies or entelechies.
8. Generating through logical short sightedness all the paradoxes of philosophy, both Ancient and Modern.

XIII. Transcendental Ego

1. The transcendental dimension realizing the absolute subjectivity, intersubjectivity and objectivity of the transcendental ego in its general abstract metaphysical sense.
2. Such being the relational ground of all relationships:- the relationship of all relationships, being that absolute reality upon which all relational consciouness can recognize and exercise all relational discrimination.
3. The projection or abstraction of a necessary degree of unity in the accommodation of subjective/intersubjective agency establishing an absolute subjective sense of transcendental ego.
4. The projection or abstraction of a necessary degree of unity in the accommodation of the world establishing an absolute objective sense of the transcendental world.
5. The archetypal distinctions of a subjective-intersubjective transcendental ego and an objective transcendental world being transcended through the auspices of the transcendentally Absolute.

XIV. Transcendental Intentionality

1. Transcendental positioning towards the cognitivity of essentials establishing the transcendental exercise of intentionality.
2. Hence the possible grounds for the refinement of our transcendental philosophy and its various disciplines through our phenomenal recognition and reduction of the same.

XV. Transcendental Existentiality

1. Transcendentally-orientated consciousness manifests itself with a sense of the existential.
2. Through the pragmatic spontaneity and transcendence of the conceptual egotistical sense of ego in transcendentally- orientated consciousness the sense of the existential is realized allowing and actively giving to the individual a real sense of freedom, purpose and destiny.

XVI. Transcendental Critique

1. Relational consciousness through its transcendental intentionality as transcendentally-orientated consciousness, in its holistic transcendence of its preconditional cognitivity, has the power to effectively exercise its own critical intersubjective-objectivity.
2. The truly critical eventually instantiates itself rectifying all cognitive distortion, in so far as it is able, in the mind of the reflective individual.
3. Through critique we realize the impurity of logical identity, the purity of essential identity and the essential essencelessness of essence.
4. Through the phenomenological analysis of negational suspension, reduction and abstraction the positivity of an existential insightfulness manifests itself in our critical appreciation of the life-world.

XVII. Transcendental Illusion

1. Through the experience of the transcendental illusion we realize the illusion of reality and the reality of the illusion whether that vision be essential, aesthetical, ethical, ontical or pragmatical in orientation.

XVIII. Metaphysical Illusion

1. Through the experience of the metaphysical illusion, in reflection upon the transcendental illusion, we realize the illusion of individual metaphysical essences and the self-unified transcendent reality of essential essencelessnessness.

XIX. Transcendence

1. The subjective-intersubjective-objective nature of the transcendentally Absolute establishing in the individual a true sense of transcendence along with an intimation of the Divine-Unity, or Divinity, of the Absolute and the nature of our relationship therein.

							Noël Tointon, 21/10/87.

	A Final Comment On The Integrating Effect Of An Explication Of The Transcendental Dimension In A Religious Absolute Philosophy.

The Transcendental Dimension In Absolute Philosophy

The following features in an absolute philosophy I believe can be integrated and interrelated through the auspices of the transcendental dimension...

1	Complex existentials facets, e.g. angst, fear, terror, dread, etc. when initially faced by the sense of the absolute along with a sense of the increased need for salvation (salvationalism) . Also the sense of spontaneity, harmony, creativity, skillfulness, appropriate behaviour, etc. In general a re-evaluation of time, space, self and causation hence the presence of trans-temporal, trans-spatial, trans-egotistical and the trans-causal dimensions in religious discourse. The implicit or explicit presence of a transcendental illusionism with regard to the boundaries of the ego vis à vis the Absolute. Also the transcendental-metaphysical nature and intention of illusionism in general.
2	An emphasis on judgment, namely the making of correct judgments from the absolute point of view.
3	An emphasis on reflection hence meditation and/or prayer, etc.
4	An emphasis on the relational, relationships from the point of view of the relationship, i.e. the existential.
5	An element of phenomenal appreciation, an interest in essential understanding.
6	The presence of a critical tone in religious discourse and behaviour with a pre-reformational or greater reformational intensity.
7	The presence of a re-emphasized loving understanding, compassion, etc.
8	A reinterpretation of numinosity in both non-anthropomorphic and devotional forms. The increased development of personal and social forms of devotion (devotionalism).
9	Improvement in the valuation of the individual.
10	An interest in beauty, ethics, reality and values in general.
11	Trans-perceptual and trans-conceptual discourse realizing a transcendental discourse, a type of abnormal discourse that relies on the heavy use of the via negativa, critical analysis, systematization, etc.
12	The proposition that an element of insight, revelation, etc. is directly or indirectly related to the analysis imposed by the reinterpretation, reorientation and exercise of transcendental analysis.

Postscript Written in March, 2002

	Rather than re-address the explicit and implicit issues raised by this working paper formulated in 1987 let me instead sketch a quick overview of my current thinking on the nature of the transcendental in the following ten points:

1.	The transcendental is experientially approached and left through the auspices of the suspension in all its aspects and forms and this (intensionally) mirrors the entire (epistemological hierarchical stratification of the) psyche.

2.	The transcendental is generated out of the non-transcendental, whilst, at the same time, the non-transcendental is never generated without some form of the transcendental being involved in its genesis.

3.	The degree of transcendental information and transformation mirrors the degree to which the psyche is in a state of ongoing gestalt integration.

4.	The degree to which the individual, or an assembly of individuals, or an organization and/or institution, is in tune with the existential nature of its relationships can those entities then be said to be in a transcendentally oriented perspective (to that same degree).

5.	The existential freedom of an entity reflects this degree of existential transformation of the relationship, the existential surplus of the whole (over the existential surplus of its parts) being shared by that entity and/or members of that entity.

6.	The existentialization of the (monadic) entity being put into effect through the appropriate transformation of the non-transcendental i.e., its ongoing harmonization, etc.

7.	Thence the relational nature of the relationship is experienced, i.e., simulated, transcendentally by virtue of its trans-cognitive, judgmental ability to appreciate the cognitive form of that relationship (from a relational point of view).

8.	That because the life-world is one world-of-life, without real ‘external worlds’ and ‘internal worlds’, there can be no absolute distinction between the ego of one person and some other (or that granted de facto to some organization or institution) from the transcendental point of view.

9.	Similarly, there can be no absolute distinction between a theoretical sense of the transcendental and the practical experience of the same (therefore transcendental necessity is always open to being directly experienced and being appreciated as such).

10.	Lastly, even the experiential being-becoming of the transcendental cannot be absolutely distinguished from the experiential being-becoming of the non-transcendental, and vice versa, hence the transcendental emptiness of the life-world and all entailed therein!

						Noël Tointon, Sydney, 25.3.02.