2. The Phenomenological Nature Of Insight 

	As already indicated (in Section I) it appears that insight is a process that is structured on at least two levels of function, namely, the identification of that content that forms the material body of a relationship under thematization, and, a definitive recognition of the nature of that relationship as it pertains to the interaction of its participating contents in its relational field given the exercise of a certain insightfully productive perspective. E.g., one is walking through the countryside and sees a red shape slowly moving across the fields. Then suddenly one recognizes this moving red shape to be none other than your nextdoor neighbour's latest tractor. The insightful experience, as related in this anecdote, taking place when this identified red region in our perceptual field is recognized as being the body of a tractor. This tractor then being further recognized as being most probably the `new tractor' your next door neighbour recently told you he was about to have delivered! To a certain extent all this information was already there at our disposal. Somehow, however, these pieces of information had to come together in order for us to make, or possibly remake, `this' series of integrated connections. Essentially nothing new is discovered only a new way of seeing this scattered information through the lens of a perspective that re-sees such re-visited inputs integrated in an apparently novel fashion; an experience that is experienced as an apparently novel experience through the novelty of this newly adopted perspective that integrates these relatively non-integrate inputs. Through this process of novel integration this material is now re-experienced and re-interpreted insightfully in accordance with the nature of that process of accommodation. Of course we might still be mistaken and find on closer inspection that this farmer was actually using his old tractor and from that fact infer, rightfully or wrongly, that his new tractor has as yet not arrived.
	On one hand very little new information has come to the fore. On the other hand this old information is integrated in a relatively new fashion. Moreover, the re-newing and re-interpreting of old information sometimes puts us back in an position to re-experience, in the same or similar insightful fashion, insightful-like experiences originally experienced by that person; these faded memories then being restored or i.e., re-stored. All in all we have here, I believe, an important facet that describes the nature of the insightful experience, namely, the fact that insight is definitively provoked through a resolution of that type of encounter, and, that this type of insightful state of affairs is thence intersubjectively repeatable through the communication and and re-construction of a similar textual-metatextual relationship that in its process of experienced reconstruction provokes that same type of reading. A careful reading that is well constructed should provoke the same type of reading without exhausting its power to also promote highly subjective, evocative, supplementary readings of that text. Moreover, the dialectical power of an artwork (or work of creativity, e.g., a philosophical essay) should also in thoughtful reception promote complementary readings of that text that in turn should also enrich our total overall subjective reading(s) of that text without displacing this more central provocatively induced reading unless, in its turn, that initial reading of that text was intended to self-deconstruct, be deconstructed and/or reconstructed. That in some measure other readings can be viewed as parasitic on this primary stratum or strata regardless of whether that received text is well constructed, well integrated, well directed (intentionally), etc.
	As an introduction to this topic of the phenomenology of the insightful experience let me briefly note the following list of provisional features, proposed by myself, that I would like to bring to our attention. With this list to structure this account let me then continue these investigations in more depth and detail.
	As a provisional introduction to this topic I would like to propose the following features as essentially connected to, or closely associated with, this topic of the phenomenology of the insightful type of experience.

Pre-Conditions:
	Appreciation

Conditions:
	Recognition 
	Resolution 
	Conformation
	Transformation

Post-Conditions:
	Reconstitution 
	Field Rethematization

	Insight takes place in a process of appreciation whose pre-conditional demands include a sense of distance or depth in the relevant fields, the adequate thematization of the same, a meeting or encounter with the subject matter of our insight in a pre-insightful format.
	The actual process of insight takes place within the compass of the hermeneutic circle with the characteristics of recognition, resolution, conformation and transformation of the relevant field(s) of introduction.
	Post-conditional consequences include the ability to reconstitute the experience of insight, repeat the moment of insightfulness albeit within an overall field re-thematization (that may no longer re-cast the moment of insight in as novel a manner as it was originally experienced in its initial realization).
	First let me discuss conditional factors, i.e., properties and relationships essential to the condition of that phenomenon or series of phenomena.
	The main points I would like to make in this phenomenological examination of the process of insight is that, essentially, a process of insight is a process of recognition with all the pre-conditions, conditions and post-conditions entailed in our phenomenological description of this distinctive type of experiential state. Coupled with this aspect of recognition we should find, in accordance with my understanding of this phenomenon, the reproductive nature of this type of experience by virtue of its harmonic construction. The process of resolution being essentially a process of harmonization that provocatively interrelates the dissonance of the intentional-object state with its field(s) of introduction and expression. This term provocation indicating both a process of relative cognitive dissonance in some form or other, and, the distinctive possibilities open to this particular phenomenon as to how that breach can in turn be itself breached with the re-relational integration of that field and its expressed contents. The process of insightful recollection essentially relating old, loosely integrated information with the novelty of its closer integration along with the relatively radical consequences that flow from the re-thematization of that field. In this process of integration insight is essentially the recognition that, in our textual interpretation of the text, the textual interpretation conforms with our appreciation of its apparently intended metatextual interpretation. Let me now more closely examine the conditional nature of this phenomenon as interpreted by myself.
	Pieces of information have a certain minimal value. Their integration can release a degree of value above and beyond that invested merely in the overt expression of the participants of that encounter. Hence through provocatively engineered integration, choice in perspective, the degree of care in the actual process of reading, the necessary pre-conditional richness of that under re-examination forms of hermeneutic value can be released greater than that invested in such reconstructive investigations. In this light note the following example. 
	I need a key to open a certain door or gate for someone. En route to the scene of this door I suddenly realize I do not have this key on me. This realization is essentially insightful. I knew that in a certain situation s a series of facts a, b, c,...n. However, I knew all these facts but it just didn't click immediately that I did not have the key actually on my person as I started to trek across the landscape en route to this door.
	What, metaphorically, actually takes place in a process of insight? It would appear, in accordance with my provisional understanding of this matter, that information is addressed or assigned an address (or a series of addresses) in our psychic map of the world, our total world of universal discourse. This map being essentially the entire domain of possible experience subjected to all possible forms of linguistic treatment. At the same time this map is integrated in an open fashion reflecting the nature of the human disposition to process and classify within a hierarchical schema all forms of experience as presented to it, and, as it equally presents to itself. Linguistic simulation locating the place or places for all forms of information re-constructed therein.
	What is meant by this expression our total world of universal discourse? For a start it is the totality of all possible types of experience in their generality and the generality of detail that could be subsumed thereunder. This totality is constructed within the confines of a hierarchy of differentiations based upon our general constitution as human beings. This differentiation is also modal in that through processes of transformation logical subjects can migrate from one distinction to some other on the same level of organization or between levels of greater or lesser degrees of organization. Moreover this hierarchy is also grounded and centered, through its existential reflection of this world as a social-world-of-lived-experience, in its actuality or more correctly in its orientation towards actuality. Neither pure potentiality nor pure actuality is addressed by virtue of the fact that the world is a phenomenon that is interpreted, albeit through the lens of the phenomenon of interpretation. Hence all forms of potentiality are presuppositionally grounded and centered to some degree or other in this interpretation of a social-world-there-for-us. The Aristotelian concept of `pure potentiality preceding actuality' is critically treated in this frame of reference as correctly senseless. Hence there is no difference between the contents of a dream state and the nature of the world except in terms of a richness of inter-transformationally integrated modalities with degrees of modal richness expressed therein, all located in this social map of interpreted reality with varying degrees of both clarity and distinctiveness, subjectivity and intersubjectivity. This referential location, or off-centering, in this world of total discourse, being equivalent to its referential objectivity. A reference declared by its complex modal sense-description. 
	Using this model of the mapping of our world, our psychic universe, we can construct a provisional model of the insightful process I believe along the following lines, namely, that pieces of information relatively non-integrated become more integrated with the consequence that in this process a degree of value is effortlessly released that decides the utility of that thoughtful process of thought provoking integration. In this universe of all possible discourse new connections are made between old and new pieces of information that relocate, and re-thematize, this implicit overarching meta-text that now is seen to accommodate those textual inputs. This accommodation being experienced as relatively more fundamental to those forms of textual input by virtue of the fact that this state of integration, on recognition, releases more intentionally directed value and activity than that associated with the mere sum of those individual inputs. 
	This model suggesting that these new states of connection result in the metaphorical consolidation of addresses and/or re-assignment of new addresses and/or new states of interconnective richness, etc. That essentially the process of insight is the recognition that these forms of reconnection have been inaugurated or are currently still in the process of consolidation. The process of insight, in this metaphorical light, is therefore essentially a form of relocation and/or the establishment of a greater degree of locational richness and/or integration of an address in a field of location plus our recognition of this transformation in address and/or quality of location. This gives another aspect of this phenomenon, namely, the role played by some form of transformation. 
	Transformation involves some form of a shift in our attention which in intentional terms of reference involves a redirection of our intentional directedness. But this shift in intentional directedness is not conducted haphazardly or in non-specific manner. Instead this process involves a relatively definitive re-direction and hence relocation in the address of the end product-resultant(s) of that transformation. In effect this sense of redirection is itself directed, the motivation flowing from and returning back to this objective, or goal, witnessed in the directing or conducting of this process of intentional consciousness being itself the definitive resolution of a process of structured provocation (as previously defined). By its very nature the intentional product in its difference from its field of presentation is experienced in a relatively dissonant light. Such provocation, in the insightful state of affairs, also provoking its relatively definitive resolution; a process that is subjectively repeatable and intersubjectively repeatable. The very act of its creation and communicated re-creation is founded upon this process of provocative-resolution.
	Transformation as a process of change in its mere reproduction is not capable of transmitting an intentionally directed function with a content that has structural-meaning and/or functional-meaningfulness. On the other hand, however, a provocatively directed process of transformation has all the necessary hallmarks of an intentional directedness. The well-(pre)constructed process of provocatively performed intentionality establishing both its productive and reproductive successfulness.
	Meaning necessitates the preservation of the logical subject to which it supplies both meaning and meaningfulness, in some form or other, in order to persist in a state of transformation. At the same time this fiction of the unchanging logical subject needs to be revised in order to account for the very nature of the transformational process itself. Moreover, our very access to this state of relational transformation must be directly neither with the permanent fiction of the logical subject nor with the flux of the continual transformation of that logical subject's self-expression. Indeed, our access to this state of dialectical interplay, through its trans-cognitive nature, must be through the auspices of a transcendental suspension. Our introduction via the transcendental suspension giving us access to the creation/re-creation of significance via the medium of the hermeneutic circle. Therein, as discussed elsewhere, the moments of transcendental synthesis, or i.e., transcendental reconstitution, re-create a sense of an ongoing logical-subject-in-its-fields-of-introduction-and-expression, or series of logical subjects-state, whose characterization is produced/re-produced in the moment of ongoing transcendental analysis, or i.e., transcendental reduction. In this dialectical progression meaning-meaningfulness is synthesized along with a sense of logical subjectivity subject to such significance. At the same time we are given access to this process through the door of the transcendental suspension, itself an ongoing balance between analysis and synthesis, etc.
	Hence, to sum up, we can provisionally define the insightful phenomenon as a (transcendental trans-cognitive) process of transformation(-al judgment) that is provocatively engineered, subjectively and intersubjectively repeatable, encountered through a transcendental suspension of that circular hermeneutic process with the consequential result of a possible relocation in the address(es) of that logical-subject state(s) and/or a greater degree of interconnectivity and integration in the field(s) of introduction and expression of that logical subject(s).
	However, be that as it may, insight is, correctly, in its final analysis, a process of recognition! This takes place when our interpretation of the text is in relatively complete concordance with our interpretation of its meta-textual treatment, i.e., is in conformity with its object. By object is meant its relatively definitive reference in the total world of universal discourse as determined through an adequate(-ly valid) appreciation of its sense. The significance of this state of affairs being generated between the non-textual simulation of a reference, or set of references, through the significance generated between the interpretive reconstruction of that text in its meta-textual environment. In other words when we think we are dealing with a certain state of affairs in its appropriate mix of modalities and we find we are indeed entertaining that exact state of affairs in that same mix of modalities then we find we are entertaining a conformity between our understanding of that object-state and a textual reconstruction of that state of affairs. This correspondence does not take place in the senselessness of a representational dimension but rather in and through the reconstructive powers of the re-presentational. Phenomenal presentations through retention taking on a necessary re-presentational status. Let me elaborate upon this very important point that casts `insight' as `being in relative conformity with its referentially located object in the total world of universal discourse.'
	Recognition takes place when there is an experienced conformity between our reading of a text and a valid reading of that text. In either case a process of re-constructive transformation takes us to both the apparent and the validly realized referential location of that interpreted textual state of affairs in such a manner that there is no relative transformational distance between these two aspects in a state of critical appreciation.
	In investigating the nature of the pre-conditions for a process of provocationally directed transformation we need only note that transcendental activity is essentially judgmental (and relationally oriented). Moreover, the relative authenticity of this process is fully dependent upon the spontaneity of this encounter taking an appropriate response in the time and place when and where as needed. Hence the need for a well-informed state of affairs as one of the pre-conditions for an authentic response to manifest itself in response to such demands intrinsic to the essential nature of that relationship.  In other words those processes that assist in the establishment and performance of the transcendental depend on some form of appreciation. Such experience needs both a sense of absorption and a sense of detachment; a sense of proximity and a sense of distance. Our access to the transcendental-hermeneutic circle also needing, therefore, a `vertical' component to its imposition of a transcendental suspension. This metaphorical distinction between the `vertical' and `horizontal' (aspects of a double hermeneutical circle) will be taken up and discussed in the second paragraph that follows the next.
	Provocatively directed transformational post-conditions can be discussed under the two sub-headings of reconstitution and field re-thematization. Under the first heading meaning and meaningfulness is re-presented through a re-simulated simulation involving the cross-interrelationship between intentional structures and hermeneutical-functions fabricated in that process of reconstitution. This ongoing process of intentionally directed transformation re-thematizing the overall field responsible for determining the relative truth of the same which in turn re-colours or transforms that under its influence. The totality of that field, through its experiential extent being  greater than the mere summation of natural and/or theoretical part(ition)s is naturally given a degree of thematization greater than that which could be arrived at relatively non-collectively and non-integrally. This relative relational excess adding to the authenticity of the transformational process that invokes a productive well-informed properly conducted transcendental suspension, etc.
	However, authenticity, in the light of this discussion on insight's conformity with its referential objectivity implies our existential conforming with this state of conformity. A process of our conforming with this conformity in such a manner that its occurrence is transcendentally oriented, spontaneous and significantly open to the richness of insight entailed in such a process of harmonized atunement. This state of referential coincidence being marked by an absence of transformational distance between these two aspects of the `phenomenon of the interpreted text' and our `critical, intuitive interpretation of that textual phenomenon.' This state of concordance, conformity, accord, coincidence, correspondence, etc., realizing this state of insightful recognition.
	To conclude this section I would now like to discuss the horizontal and vertical dimensions in the process of insight and what role their pathology might be implicated in disorders of respectively a neurotic and psychotic nature. 
	I have argued on numerous occasions that our access to the significance generated in a hermeneutic circle is through the point of transcendental suspension. A suspension effectively entails the parallel entertainment of that being entertained with its negatively contrasted reconstruction without ontological commitments to either this party or its mirrored anti-party. 
	This same paralleled set of structural-functions is also central both to the dynamics of the metaphor and the question. A metaphor suggests some object is `like' a certain phenomenal state of affairs and also not `literally like' the same. In a similar fashion the question invokes an implicit transcendental suspension by virtue of its enquiry into whether a certain state of affairs also might include or might not include  as an aspect  of that state of affairs a particular, distinctive characterization that might possibly be recognized in our thematization of that logical subject.
	Put into this type of balanced format we might wonder how we could productively entertain a provocatively induced process of insight? Moreover, how in this balanced tennis match, continually played out between the thesis and its antithesis, could we ever extricate ourselves from this state that seems to be recipe for none other than indecisiveness if not sheer paralysis? Surely, from theoretical first impressions, the enactment of the suspension would merely ensure only the suspension of our proceedings?
	In a recognition of this hypothetical difficulty I have felt the need to invoke the use of a second suspension; a suspension of the suspension in order to free ourselves from the otherwise seemingly unproductive interminable embrace of the first suspension. Under this double suspension the imposition of a second suspension frees us from the first creating in the process the productivity of the suspension as we enter and leave, at will, the hermeneutic circle whose dialectical constitution also contains the moments of reductive-analysis and its converse contrast of reconstitutional-synthesis (which in turn, through the balance of these two latter moments, and through negation or rather contra-identification, recreate the moment of suspension).
	I have a second reason, among others, for invoking the theoretical mechanism of a double suspension. If instead of mastering the suspension we are mastered by it and this leads to our perpetual entrapment then from the pathology of this simple model how might we differentiate a neurotic state of obsessive compulsion from a psychotic state of ambivalence, indecisiveness, mutism, catatonic trance-like states with degrees of escalating paralysis, etc? In answering this need for a differentiation between the pathological consequences involved in the breakdown of the suspended state of consciousness in our metaphorical modeling and differentiation of psychosis and neurosis I would to invoke a double act of suspension with the inner process of suspension occupying the same general level of consciousness on a horizontal level in distinction to an outer vertical process of suspension between levels of consciousness. Although each hermeneutic circle is constituted with structurally oriented moments of analysis and functionally oriented moments of synthesis I would like to treat the inner horizontal process as more structurally oriented than the outer vertical component. In this light we might say, in metaphorical terms of reference, that disturbances in the act of suspension lead to neurotic-like disorders, notably of an obsessive-compulsive-like complexion. On the other hand disturbances, for what ever reason, in the vertical axis results in a psychotic-like disorder (with or without an internal neurotic-like component) of a degree of severity that reflects this degree of disturbance.
	At this point in this relatively important digression I would also like to note the general principle that disturbances in one part of a system are always expressed, to some degree or other, in all other parts of that system. However, if such disturbances were to be focused on a particular polarity we might find the psychotic symptoms of the effected individual taking certain characteristic forms. I would like to speculate in this regard that a focal breakdown in the polar moment of reductive-analysis might leave the person with little depth in their appreciation of texts with as a consequence the superficial reading of depositions might lead directly or indirectly to paranoid forms of interpretation. On the other hand a focal disturbance on the functional moment of reconstitutional synthesis might lead to an exaggerated meta-textual treatment of texts with a flood of loose associations, etc., characterizing in its severe form a hebephrenic-like disorder. Again, the excessive adoption of meta-textual interpretive structures also, in its own way, leads to misinterpretation of texts through an impoverished release of hermeneutic value above and beyond that invested in the act of interpretation.  
	I might also add that if this type of focused disturbance in the overall hermeneutic process was to re-occur on an affective level of the psyche we might also be able to account for various states of psychotic-affective disorders? E.g., depression when affective processes are focused on excessive degrees of affective-reduction with as a consequence an entrenched impoverishment of impressional detail, and, forms of mania when the focus of affective attention is fixed on the pole of functional reconstitutional-synthesis with as a consequence an inability to focus on any thing other than a global field-like disposition. Moreover, the disturbances often in evidence between affective forms of interpretation and cognitive forms of interpretation (and the transcendental aspects of judgment) in the apparent evidence to hand would also lead one to suspect this vertical component in the psycho-dynamics of psychotic illness. Indeed, some forms of misinterpretation in processes of communication seem to take place when the cognitive content is correctly de-encoded but its imputed affective component is not felt to conform with its ostensive cognitive reading. A paranoid person once told me that he knew people were not against him, only, that this didn't feel to be the case. His affective mis-reading of the situation actually over-ruling his correct cognitive assessment during those periods of psychotic disturbance. This person actually being aware of this cognitive-affective dis-conformity but in a state of psychosis being over-powered by the intensity of the affective mis-reading. Continuing in this same vein we might see focal disturbances in affective suspension manifesting itself in an ambivalence in feelings towards self, others, objects and the world in general. At an even lower position in the organization of the psyche focal disturbances in motor-sensory suspension creating states of motor paralysis, sensory confusion, etc.
	At the beginning of this paper I promised I would attempt to resolve the following puzzle - how it could be that psychotically disturbed individuals with diminished powers of abstract thought could also appear to adopt a wide, creative range of metaphor in their interpretation of reality, self, etc? One attempted resolution of this puzzle involved the perceived literalization of metaphor, i.e., metaphorical structures were adopted or created but treated to a literalization in performance, i.e., a de-metaphoricalization of function. The example of `the patient who stated he believed his medication, injected on a regular basis, was poison' was used as evidence that his interpretation of this could not be adequately re-interpreted along those lines. If he literally believed he was being poisoned by his medication he would not have turned up to receive it! If you thought you were about to be poisoned would you allow that poisoner to operate with your permission? On the other hand that person was also very disturbed by his re-interpretation of this type of regular event, enough to mention it the next day. Therefore, it would appear that a better position to adopt is that the picture is complex and that some degree of literalization does take place. One might, in this regard, propose degrees of literalization with some measure of correspondence with the apparent degree of psychosis in evidence from the degree of relative dys-function (interpreted as present in the apparent condition of that person). Their experience of reality taking on an increasingly surreal quality with considerable degrees of alienation, intersocial disruption and person disturbance (in their of sense(s) of self, self-tone, and environmental sense of self-ease, etc.).
	Recently, I met a woman who, during the more disturbed moments of a period of psychotic relapse, from the thought of snakes climbing the drain-pipes and possibly being under, or in her bed, went on to literally believe snakes were actually under her bed and in her bed. No amount of reason seemed to dispel this thought in the full horror of its literalization. The distance between possibility and actuality collapsed. In such a state metaphorical figures of speech were also taken as matters of fact. Reality for this woman in her `re-interpretation' took on an increasingly literal, albeit surreal, complexion. It would seem, therefore, that we must accept some degree of literalization in the collapse of metaphorical functions in states of psychosis although the picture is considerably complicated by different levels and degrees of conformity being manifested in and between different aspects of the psyche (and finding various forms of incongruence in behavioural performance).
	As for the rich palette of metaphorical expressions sometimes found evident from certain forms of behaviour, e.g., verbal statements on selected topics, general everyday speech, creative production of artistic imagery, etc., we might like to invoke a looseness of meta-textual processes and associations as being the main cause for the production of relatively novel forms of expression and explaining, in part, our initial perception of these received texts as apparently `bizarre.' Disturbances in meta-textual formation and expression further reinforcing this picture of received textual anomaly. Inappropriate adoption of expressions and misuse of language strengthening and confirming this type of impression.

	To summarize I would like to stress the following points. Insight is a process of recognition achieved through conformity with its referential objectivity in the universe of total discourse. This realizes a state of re-presentational correspondence, not a state of representational correspondence. I might add that the same process conducted at the level of the meta-textual field (versus some other facet of the meta-textual field) realizes a semantic model of truth derivation in so far as transformational access from one level of modal organization to another higher level allows us to verify the disposition of the former. This also having the direct implication that disturbances in this ability to appreciate and practice conformity will manifest itself, in metaphorical terms of reference, in a progressive loss of touch with reality. That the hypothetical paralysis of the suspension can be theoretically removed, in non-dysfunctional states, by the invocation of a double suspension/double hermeneutic circle involving a metaphorical horizontal axis and a vertical axis in which disturbances in either respectively instigate forms of neurosis and/or psychosis. That authenticity in value-creation is derived from our existentially directed conformity with this concordance between the interpretation of a text's textual treatment and its meta-textual treatment. On a further clarification of the implications of this last point let me elaborate with the following comments.
	If we are currently entertaining a dream house then to think that that series of images takes on the modal complexion of a real house, a house that would be treated as actual, is not to realize a state of conformity with its referential objectivity as it would be schematized and located in the world of universal discourse. If on further reflection upon these dream images of a house we come to realize the modal constitution of that mental construction, regardless of whether this state of discrimination is performed whilst awakening or still remaining asleep, then we can say that we now have realized a state of conformity with that referential object currently subjected to the successful critique of our consciously directed processes of transcendental, trans-cognitive appreciation. `Transcendental' by virtue of the fact that textual images cannot be appreciated at the level of images and must by necessity involve a transcognitive level of (meta-textual) transformational performance and evaluation. In a similar fashion misreading a series of images of a real house as a dream house, for what ever reasons, and then realizing that the modal construction of those images actually involves an empirical dimension lets us in turn realize a conformity with its actual modal constitution as indicated textually (but which was only realized in an in depth appreciation of the same). In a similar fashion we might say that a person who is halucinating about their eating a banana, e.g., might find the flavour of their fabricated image the best they have ever tasted, in real terms of reference this presentation must fail them as a source of nutrition, i.e., in an empirical everyday mode of `reality' such a construction does not conform with the apparent modality under which the presentational state of affairs was introduced.
	Having discussed the nature of insight let me now propose a comprehensive format for the evaluation of insight from a hermeneutic consideration of statements regardless of whether our initial, superficial reading of those texts are found presented in either an apparently bizarre fashion or in a non-bizarre fashion.

3. A Hermeneutical Format For Evaluating Insight

	The sense of a statement, or the overall sense of a series of ostensively connected statements, takes us via processes of transformation to the referential objectivity of that text regardless of the conventional status of that text, e.g., whether it is a description of an empirical event, the commission of a textual falsehood, a coded text, a shopping list, a telephone directory, a novel, a poem, a work of religion or philosophy, etc. The textual treatment of material to produce a textual text (e.g., a letter) or a non-textual text (e.g., a geological description) is engineered in a textual space-time that reflects the transformational disposition of the field of universal discourse as it finds its configuration through the meta-textual-textual treatment of that text in its production and re-production. Insight is essentially adequate conformity with its referential objectivity. In order to demonstrate the presence of insight all that should be necessary would be to show that all pre-conditions, conditions and post-conditions necessary for insight indicate the existence of this adequate degree of conformity both productively and re-productively. In other words meta-textual criteria must inform us as to the intended modal nature of that text, and, that our meta-textual treatment of that text finds it in conformity with the overall direct and indirect declaration of its intentions in this regard. Our task, therefore, must be to find and articulate that type of declarative intention, and, then to find if those intentional declarations are adequately realized in the body of that text. That in essence our text is tested to see if it is as it declares itself to be, or more correctly, conforms with a thorough provocative reading of that text (taking into account all sub-textual elements, in-textual and ex-textual directives, super-textual directions, hidden agenda, etc.). Meta-textual directives being discerned from a recognition and appreciation of adopted genre and adapted genre detail (through an appropriation of those forms that appear to release the greatest degree of hermeneutic value and value in general). Moreover this meta-textual dimension is also revealed through in-textual comments of a meta-textual complexion (that appear to comment upon the apparent significance intended  for structural-functional elements in that text, e.g., definitions) and ex-textual titles and sub-titles (along with comments, etc., that define for us the significance of the totality, or distinct parts, of that text). 
	This task of formulating a hermeneutic format for the evaluation of the degree of insight apparently present, or presented, by a text or set of texts will be conducted under the headings of a non-formal close reading of a text and a formal close reading of that same text under the sub-headings of a structural-referentially oriented reading and a functional-sense oriented reading along with a final harmonization of the same.

Format For The Hermeneutical Evaluation Of Insight

I.   Non-Formal Close reading

	In a non-formal close reading we evaluate the general referential-objectivity of that text, and, conduct a more or less simultaneous, exploratory investigation  of its sense structures in order to determine the overall intentional flavour of that text under review. Hoping, in the process, that referential objectivity is in harmony with the overall, apparent declaration of intent (as collectively declared via its sense-oriented structures). 
	To put this initial inspection into practice we must adopt work previously done on the role played by metaphor in the interpretation of text. See the Format For The Interpretation Of Statements in Part I.

II.	Formal Close Reading

i.	Referential-Structural Reading(s)

	a.	Adopted Genre

	b.	Adapted Genre Detail

	c.   Determination Of General Referential Location(s)

ii.	Sense-Oriented-Process Reading(s)

	a.	Pre-Conditional

		1.	Appreciation

	b.	Conditional

		2.	Recognition 
		3.	Resolution 
		4.	Conformation (as established in i.)
		5.	Transformation

	c.	Post-Conditional

		6.	Reconstitution 
		7.	Field Rethematization

iii.	Harmonization Of Sense-Referential Reading(s)

	This format is a rough guide for determining the degree of insight that can be argued for from an examination of the statements of a person or group of persons by adopting the following investigations in part or in whole.
	Initially a set of statements or a series of statements made by the same person, or the same set of persons, is interpreted via the Format discussed in Part I of this paper using metaphor, and the relationship between different metaphor, found in those textual sets or series in order to non-formally interpret that text (I.) in preparation for its more formal treatment (II).
	In a formal examination we examine the overall sense, reference and their harmonization. Sense is determined from a functional reconstitution of significance generated via the hermeneutic circle subjected to transcendental examination. In a similar fashion reference, as defined by this text (with respect to the total world of discourse in its defining of the integrated, regional, modal ontologies of the life-world) is determined from a structural reduction of significance generated via the hermeneutic circle subjected to transcendental examination. Then the noetic-noematic corelativity of sense-reference is interrelated and harmonized as a collective entity. By this stage we should have determined in what manner and in what degree the statements examined are found to conform with their (most probable) declarative referential objectivity.
	The determination of this sense of objectivity being conducted from the collective examination of that collection of statements as a phenomenon for investigation by virtue of their unique author or authors under the headings of Appreciation (1.), Recognition (2.), Resolution (3.), Conformation (4.), Transformation (5.), Reconstitution (6.) and Field Rethematization (7.).
	Under the heading of Appreciation (1.) we investigate those preconditional conditions that pertain to that ability to critically reflect upon textual depositions, e.g., transcendental distance, richness of appropriate fields, proximity of subject matter to reflective examination, etc. Appreciation necessitating higher terms of reference by one meta degree.
	Under the heading of Recognition (2.) we investigate how the material ascertained in our General Non-Formal Reading  is recognized as interrelated, i.e., subjected to some form, and degree, of conformation.
	Under the heading of Resolution (3.) we investigate in what manner modal elements subjected to transcendental treatment participate in the necessary presence of a hermeneutic circle that functionally enstructures that set or series of texts. In this light our investigations take on a greater phenomenological perspective.
	Under the heading of Conformation (4.) we accept critical work conducted in section II. i. under the influence of reference.
	Under the heading of Transformation (5.) we investigate to what degree we travel from lower levels to higher levels of epistemological organizational competence. In the final determination of referential objectivity all different senses must eventually define the same modal address if we are to argue for relatively complete insight with no transformational distance between the apparent referential loci. On the other hand a degree of transformational distance between loci sets up the conditions for the critical phenomenological hermeneuticist to engage in a productive process of propositional deconstruction and propositional self-deconstruction. In the latter the text helps the reader to deconstruct the integrity of its own existence. Not that there can exist a statement that can not be subjected to some degree of successful deconstruction through the very dialectical nature of intentionality, the hermeneutic circle, etc. But the presence of unresolved dissonance and/or distance between objective loci implicate the potential deconstruction and self-deconstruction of that set or series of texts. The process of the reconstruction of the overall sense that determines the address(s) of the reference itself being a form of transformation just as much as the transformation necessary to interconnect loci is a form of transformation. However, the nature of the former type of transformations are productive and re-productive whereas transformational distance between loci is essentially un-productive, de-productive or non-productive, i.e., overtly deconstructive unless adequately resolved through the imposition of the terms of reference of a meta-text that can re-accommodate such potential dissonance. Authenticity in re-accommodation releasing hermeneutic value whereas ad hoc measures merely absorb the unproductive investment involved in the imposition of the same.
	Under the heading of Reconstitution (6.) we investigate the totality of the phenomenon and the consequences that flow from its constitution.
	Under the heading of Rethematization (7.) we find what new consequences lie in store for the re-productive activity that flows as a result from the progressive re-thematization of the relevant field(s) under examination.

	All in all our goal is to determine the apparent intent of a set of statements made by one person, or a collections of persons and a demonstration of insight, as a process of recognition, as revealed therein. A metaphorical pre-investigation should reveal the basis for our examination. From this position I am now able to concentrate on the writing of this document and its intentional significance. Having defined appreciation as a process of recognition we then go about determining the distance between various loci. When we find the loci under investigation have no distance then, and only then, can we claim a statement has been made that, to its creator (or re-creator), is fully insightful! Our existential response to such authenticity is likewise when we find ourselves effortlessly and spontaneously conforming to such conformity, in a creation and re-creation of value that promotes the subjectivity, intersubjectivity and referential objectivity of the individual as a valued-person-in-society despite the fluctuations in fortune and misfortune that befall us in our referentially-differentiated passages through this world-of-life.