III: On The Nature Of Personal Value

	A large percentage of statements made by psychotic individuals reflect, directly or indirectly, a loss of self-value as insightfully or non-insightfully perceived by those individuals. Often the form of this type of statement that implicates a loss of self-value takes a predictable format. Associated with these predictable types of statement we often find a recognized loss of an embodied existential `self-tone,' a date when this occurred; a socially perceived mis-interpretation of objects, fields, others and self; forms of mis-re-identification; the formulation of inappropriate projects that set out to restore self-value; exaggerated modeling on social myths; non-harmonized mixing of conventional metaphor, etc. In essence expressions of unrecognized insight followed by projects for the unrecognized restoration of value adopting unproductive, non-existential modes that will, more often than not, soon reproduce, and possibly exacerbate, already current forms of alienation. In the following statements let me illustrate these tendencies, in miscellaneous categories, that appear to imply a loss of self-value through bizarre forms of over re-evaluation, etc.

A.  Mis-Directed Why Me:

1.  "They are tapping my telephone - why me?" (Not "are they really tapping my phone." For these people it is self-implicit that they must be important enough to have their telephones tapped?).

B.  The I Am X, Y, Z... Formula:

2.  "I am... God, Jesus Christ, the Virgin Mary, the Prime Minister, a journalist, a whore, a doctor, a genius, a C.I.A. agent code named `big balls'." (I have met a large number of people that have claimed to have been at least one of the above without any form of conformity to such claims of profession). 
3.  "I am God and God doesn't have to pay." Statement said to a ticket collector on an exit from a railway station. (`God' went straight to a psychiatric center for assessment. These days, however, merely making `bizarre' statements does not give us enough grounds for legally forcing that person to accept admission).

C.  The I Have X, Y, Z... Formula:

4.  "I want to open a bank account," said to the teller of a bank.  This person then adding that they `had a million bucks they would like to deposit.' (When they were asked to present this sum some excuse was invented to explain why, at that very moment, they could not do this).
5.  "I have many wonderful and mysterious powers, some of which I am not even aware of."

D.  They Are Out To Get Me Formula

6.  "The Catholic Church is out to get me." (A statement-form I have heard very often. Other institutions often feared by paranoid individuals include the "communists, security organizations e.g., C.I.A., A.S.I.O., K.G.B., Mossad, etc,").
7.  "They are bugging my walls and trying to control my brainwaves." (Often followed by destructive acts in a fruitless search for these `bugs').
8.  "The radio is continually talking about me, spreading lies." 
9.	"There is an augmenting group of people outside my window who are out to get me, saying they want to kill me." (Despite the apparent gravity of the situation, and the adamantly expressed belief in the reality of her interpretation of the situation, this same person gladly accepted something to eat and drink as if nothing untoward was going to happen).

E.  I Could Be X But Y Is Preventing Me... Formula

10.	"I could be rich if it wasn't for the Post Office pinching my letters and all the cheques they contained."

F.  I Am The Way I Am Because Accident X Happened Formula

11. "I became a schizophrenic after a bike accident." (Which might well have been the case merely coincidentally or incidentally, even though that same person recognizes the fact that most people who have a bike accident do not become schizophrenic).
12. "I have never been the same since shock treatment." (Although the person doesn't state, or recognize, why they had ECT in the first place).

G.  I Am The Way I Am Because I Am Being Controlled Formula

13.  "I am being controlled by satellites."
14.	"I am being controlled by evil spirits that keep telling me to do x, y, z... (The perception of this control taking either a pleasant and/or malevolent form for the person concerned).

	Above is illustrated a number of statement-type patterns that in exemplification, directly or indirectly, insightfully or non-insightfully, recognize a loss of self-value in some form or other. In our theoretical and empirical acceptance `that in a psychotic state there is a loss of gestalt integration, a perceived loss of self-freedom, a change in general embodied self-image,' etc., we should find ourselves with enough reason to believe that the situation for that effected person is one that is received as an implicit or explicit loss of value in conjunction with the implicit or explicit recognition of the need for a restoration in value through a process of value-creation and its automatic re-evaluation of a relatively more positive sense of self. E.g., from the above we could extract the following permutations of interpretations preserved in the first person: "I should be recognized as someone important (delusions of grandeur), people are after me (delusions of paranoia), I am powerful, I am being controlled (ideas of reference, because I must be important for some reason or other), I have a mission in life, I am incredibly wealthy, powerful, important" (ideas of inauthentic restoration of self-value), etc. 
	In this section let me make a number of observations on this topic of the loss of self-value and its compensatory mechanisms for an implicit restoration of value. In the process let me define my vision of authenticity and, linking it to the first two sections of this paper, let me demonstrate the relationship this experiential orientation has to the practice of interpretation and the realization of insight, which in the form of a paradox, I would like to succinctly state in the following formula:

	Authenticity in conforming to conformity
	with our object through non-conformity.

	Needless to say I will spend most of the time in the last section of this paper, directly or indirectly, unpacking and resolving this relatively soft paradox.

1. The Loss Of Personal Value

	Often when people are subjected to times of stress or distress compensatory mechanisms are automatically invoked to help that person face their ordeal, find strategies for becoming resolute despite moments and periods of powerlessness over the fate of their own existences. Such reactive processes are also assisted when a social milieu shares through some form or other, symbolically or non-symbolically, in the relative unhappiness of that person or persons. On the other hand people who suffer from a psychiatric disorder or similarly lack apparent insight into the real nature of their currently problematic life-situation are not directly aware, in an insightful fashion, into the nature of their dysfunction, and, at the same time, they are also often not in a social situation that might empathetically help and support them. Having nothing definitive to focus on they have nothing to directly confront or retreat from. On the other hand they do experience a sense of loss, a difference and deficit in an embodied, existential sense of self-tone. In our interpretation of their texts, whether uttered or emitted verbally or non-verbally, we can detect a vague recognition that they no longer feel they are the same person, or some other variation on this same type of theme. A loss of gestalt integration manifests itself in many forms. Philosophically we might describe this state of relative deficiency as a loss of freedom, a loss of personal richness or depth, a diminished ability to appreciate the structural-functions that inform the cultural responses and interpretations of our place, or these days our many `places,' in society; a society that is also rapidly becoming one more society in a `society of societies.'
	Into this intuitive appreciation of a void the distressed person or persons look for appropriate examples in their cultural mythology in order to adopt as models to help them to make sense of their own trials and traumas and, in the form of a meta-text, therein allow them to express their direct reaction to such a deficit or anomaly. In this regard the psychotic person is no different. However, somewhat like a cracked mirror there is a doubly reflected and doubly distorted image of that person as a person in society. The best and worst of that situation as a socially situated situation, already exaggerated through mis-interpretation, is re-expressed in a form that is itself, again, also exaggerated and distorted. Moreover, not only is the situation mis-interpreted but in re-expression it is also mis-represented. The very best along with the very worst of the cultural makeup of a certain social situation, as being experienced, is taken up and re-presented in a mis-taken form that bears more resemblance to a caricature of that social culture than a re-presentation of its essential structural-functional configuration. Into this doubly cracked mirror the culture is reflected in such a manner that all forms of polarization in identity are further polarized to a degree that barely resembles the archetypes these novel cartoon-like prototypes have now exaggerated in their distortion. The best and the worst of that culture is mimicked in a non-intentionally displayed satirical-like re-presentation that unsubtly rewrites the configuration of that culture in black and white with only the minimal use of shades of grey, all without the relief of colour. Almost completely missing is a richness of depth and the semblance of life, a state of deficit intuitively recognized in the re-enactment of these prototypes in the life of the psychotic person. The relief experienced in re-writing and living out this exaggerated mythic dimension is lost in its non-existential flatness and lack of existential richness and the very psychic energy necessary to set up and run such counter-conforming visions of reality. A desperate and relatively unproductive search for value is in evidence and is witnessed by a loss of value rather than a release of value, a state of turmoil reflected in the disconnected, loosely associated flood or trickle of metaphorical imagery expressed in textual texts emitted by such disturbed individuals. Socially valued and disvalued structures are seized upon and re-enacted in their mis-re-interpretation of their socially translated situation as the source for the re-realization of value and the reasons for the loss of value respectively. Re-enactment takes the stage from the mere wanting to resemble certain cultural heroes and anti-heroes to the very concrete identification and re-living of such roles in person. With a recognition of a loss of gestalt integrity roles of value, etc., are identified with and in the severe disintegration of the personality the role of this identification itself is lost in the very act of that identification itself. 
	We might like to trace this progression in the following hypothetical and verbalized process of self-identification. "God, I know, is especially smiling upon his `persecuted' servant, because I am being persecuted for doing his work, and therefore as God's faithful servant I must be a saint (and therefore I must be one of his angels just as the angelic `voices' themselves tell me)." In this fallacious process the mere thinking "I am X" allows that person to make the ontological claim "I am X." Moreover, the evidence offered for this is itself analytically derived or forcibly prescribed; invested with a certain degree of psychic energy that as a dividend releases little more value than that contrived or imposed in this continually `stressed' re-interpretation. It is a hallmark of psychosis that the distance, or orientational separation, between `thought' and `the reality of that thought' is lost, or, at least on the surface lost or lost sight of. In this type of situation the mere entertainment of the possibility of that thought is thought enough to guarantee the actual reality of that intentional state of affairs. Here conformity with the object is immediately asserted or experienced as if asserted; as if the assertion was self-evidently self-asserted. The difference between possibility and actuality, as the contents of this process of identification, is apparently lost sight of although, correctly, this process of mis-identification is itself not completely lost sight of. In the psychic depths of the person, in their more central or transcendental level of being, they are aware of the fact that the energy expended in the forcing of this identification is not released as a dividend in a fruitful re-realization of such an investment. The world of actuality directly and indirectly characterizes, and grounds, the configuration of all potentiality, and, the general distance such potentiality has from the general polarity of the actual is always written in `its' relationship, in some degree or other, to the former. The collective perception of actuality in the form of a socialized meta-text is still powerfully present albeit in a mis-interpreted form. Still this mis-appropriation is an appropriation of the same, in part, of this wider field (of reference) along with all its collectively socialized faults and flaws in society's interpretation of reality (as both philosophy and science are want to show us in the varying degrees of senselessness that can be demonstrated in the re-construction of various stated projects and the clash of competing paradigms, etc.) Cognitive dissonance must present itself in some form or other in the midst of such concrete identification. Although the original metaphor is subjected to some form, and degree, of literalization the process of literalization cannot itself be subjected to complete literalization. Thought proceeds through processes of analogy, or, the naming of analogical processes along with the direct perception of such identifications. Language mirroring these direct processes through forms of indirect association. The phenomenal world of phenomena is reconstructed in retention and therein, in its more surface re-configuration, can be analogued by the use of language in accordance with the adopted cultural bias those linguistic fields have progressively thematized for them from the adaptation of such previously individualized exercise.
	The psychotic person can never absolutely loose, whilst living, their apparent integrity. They may appear, at times, to live in parallel worlds it must be accepted as an existential fact that all world that make sense for us are configurations of a general, socially accepted actual world rooted in the apparent actuality of a world that, although can never be perfectly expressed, can be directly lived within as the very experiential grounds of our relationships (without necessitating the imputation that those experiential grounds are themselves grounded in the impossible reification of hypostatized fictions, particular or general in complexion; a project whose very phenomenal nature is senseless and therefore can never be demonstrated). Some degree of insight is never lost by virtue of the fact that all constructions are continually re-constructed and that we must be privy to some degree of understanding as to the overall nature of that reconstruction. Full insight is realized when understanding of the noematic object of our intentionality adequately conforms with the phenomenal nature of that objective reference in the total universe of discourse in its psychic schematization of experience. Intentionality may be directed non-intentionally the retention of such intentionality in its persistence must be, more or less, an intentional process. The overall, collective expression of intentionality is a summation of the intentional forces that have managed to focus themselves in the presentation and re-presentation of that noematic construction. Hence the mis-identification of thought and reality, without adequate evidence, must permeate such productivity with the non-existential flavour of inauthenticity, and through a radical non-conformity with its imputed objectivity (in the linguistic schematization of that-reality-as-known-by-us). Therefore, appreciated, but not globally recognized, proto-insightful configurations await a moment in time wherein through meaningful interconnection insight can manifest itself in a recognitional format. With the deepening of our overall gestalt integration and the prompting of our current pre-occupations insight can then come more to the surface of our intentional existences through an integration of the interconnections made between these proto-insights in harmony with the degree of gestalt integration realized. In a collective appreciation of such micro-acts of appreciation a process of recognition is realized that allows us to connect these scattered references and through evidential transformation within this hierarchy of the complete possibility of discourse realize the adequately exact referential objectivity that does indeed conform to the psychic configuration of such re-presentation. Only when we are in harmony with such provisional fictions can our lives be fruitful. Through such harmony we find it possible to take on an authenticity in existential response to the situation to hand in conformity with the phenomenal nature of its overall configuration, appreciating all the micro-acts of appreciation that collectively allow us to correctly intuit the referential configuration of such an object-state and therein recognize it to be more or less in the true form as it presents, and re-presents, itself to us. Moreover, through a suspension of well-informed and well-constructed conceptual material relevant to our situation to hand we are given an adequate comprehension of that `situated situation,' and, through a `suspension of the suspension' we have opened to us the spontaneous activity of an authentically informed, existentially-oriented response to our reading of that `situation in its situation.'
	Implicit in this perspective is the notion that all noetic-noematic presentation/re-presentation is addressed, has an address, when it addresses us. The sense-reference distinction is not an absolute dichotomy but such a polar relationship is absolutely necessary for intentional consciousness. The metaphorical contents of all intentional states are given a metaphorical place, to some degree or other, in our social schematization of the world. In investigating the apparent conformity an intentional state of affairs has with its referential objectivity this apparent address is checked with a deeper inspection of the phenomenal configuration associated with that address. If a process of thematic identification can be made then we can assume, in accordance with the intrinsic accuracy of those investigations, that such conformity is in evidence. On the other hand making sense of that identification, whether merely indexed or named, necessitates its wider meta-contextualization in a trans-thematical process of interpretive transformational re-location. In the metaphorical machinery of such a process the logical subject is subject to various modal transformations which if successfully achieved progressively adds to the modal reality of that logical subject. In this light we can propose a simultaneous parallel between reference and sense in so far as `horizontal' treatment produces/re-produces relative thematic agreement or disagreement, and, `vertical' treatment of the same processes produces/re-produces relative trans-thematic agreement or disagreement. From the metaphorical center, or into the metaphorical center, of this psychic relationship between text and meta-text is simulated a direct simulation of that currently under such thematized focus. What is simulated is the simulation itself but in entering that relationship, and allowing the transcendent-sense (as its trans-text) to mirror and coincide with the immanent-reference (as its non-text) the reality of that simulation, as a simulation of itself, is directly simulated not as a representational presentation but as a re-presentational presentation. Linguistic factors are `wrapped' around this core of direct experience. They set up the simulational process which in a hermeneutic passage around their referential objectivity allows us to experientially enter directly into the reality of the simulation of that focused upon. In entering into the psychic being of our relationships the psychic transcendental center of our being overlaps and merges with the psychic center of that object in which we are currently in a focused relationship with be it another transcendental subject or (transcendental) objects or the field-integrity of the (transcendental) world at large. However, in those states that suffer a loss of existential-transcendentalization of experience, through a direct or indirect loss of our normal, everyday powers of transcendental judgment (through, e.g., a loss of suspension of our pre-conditional prejudicial pre-judgments, or, going to sleep or deeper states of sleep) we suffer as a consequence a progressive distortion of reality through a progressive non-conformity with the referential objectivity of our current experience of phenomenal presentations. This does not mean that in transcendentally oriented states of experience we cannot dream, day-dream, imagine possible states of affairs, only that we recognize the referential objectivity of such phenomena for what they are (along with the constructive nature of all re-presentational phenomena). Consequently in psychotic states, which by definition result in a loss of gestalt integration and subsequent loss of referential determination, there is a progressive distortion of, and processes of progressive non-conformity with, the socialized world of social-reality. In such a state not only are relationships with the world subject to progressive distortion but also all relationships with others. In this respect there is a loss of relational synchronicity both with respect to the interpretation of relationships but also with the expression of relational reciprocity entertained between the effected participants in those relationships. Hence my metaphor, and concept, of the doubly cracked mirror. Moreover, this state of diminished gestalt integration is reflected in the fractured nature of the cracked sections of that mirror resulting in a seizing of fragments of reality rather than an appreciation of the totality of those fragments to that degree open to us. The degree of fragmentation of the psyche reflecting the relative degree of gestalt integration lost and the equivalent degree of distortion unwittingly witnessed. In the normal, everyday exercise of our transcendental powers of judgment the necessary application of the transcendental suspension aids us in at least a provisional, temporary de-distortion of our prejudices. However, in a loss of gestalt integrity that degree of balance is progressively lost (and is one reason why our dreams may currently appear real or in an endeepening of sleep may progressively appear more surreal).
	In this cracked social mirror a loss of value is often interpreted, and restored, in religious and/or political terms of reference in keeping with some part of that social reality as society re-presents itself to itself from the perspective of that person. Religious and/or political metaphors are seized upon for the re-creation of value. In this now shallow mythic sea shadow-like metaphorical roles are concretely enacted with the now ever present danger that the psychotic person will concretely identify with such re-creations. However, even though such identifications may be asserted such assertions must experience some form of deconstruction when leaned upon, taken to their limit, by virtue of the fact that the more incongruent they are with their objects the more unproductive becomes the functioning of such mis-identifications. The psychotic individual often selectively mirroring, in an exaggerated format, the religious and/or political structural-functions of their culture. A profound loss of value is experienced and replaced by unproductive tendencies that over the long term cannot possibly return the degree and depth of investment originally placed. This surfacing of, and identification with, mythic structures indicating a loss or absence of value both with respect to their formation and consequential productivity.
	Although the psychotic person may adamantly affirm their cognitive vision of reality through an apparent literalization of their choice of treated metaphor experiential forms of cognitive-cognitive, cognitive-affective and cognitive-transcendental (judgmental) disconformity will never the less manifest themselves. There are times, however, when in the progressive deepening of that psychosis that literalization takes on such an extreme form, or vision, that the person does appear to completely believe in the reality of their re-presentations. However, I would add that with the progressive loss of gestalt integration a point in time is reached that phenomenal (re-)presentations manifestly loose their semblance of reality and take on a surreal form, and, that it is the diminished richness of detail and integrity that causes such surreal imagery to be experienced as unreal however real, and often horrifying, that experience of apparent `unreality' is itself experienced.
	Associated with a loss in gestalt integration is also a loss in freedom of choice, the ability to adapt and be appropriate in our social responses. In its place either a mechanistic-like routinization of behaviour, in strict conformity with social genre, progressively robs that person of the ability to appropriately adapt to the individuality of the situation to hand along with a concomitant loss of productivity and existential personal self-enrichment, or, a progressive loss of a conformity with social ritual and routine achieves more or less the same end.
	With a loss in the ability to identify and suspend the essential-characterizing features of a situation there is not only a loss of direct insight but also a loss in the flexibility of that individual to respond authentically to the situation to hand. The progressive inability to suspend resulting in the progressive distortion in judgment and judgmental response; a corresponding loss in the recognition of value and the ability to create value authentically in tune with the reality of the social situation to hand. 
	Statements heavily impregnated with a polarization of value, and routinized value re-creation, indicating a progressive loss of gestalt integration, in turn implicating intentional processes that inauthentically set out to restore such lost value. Our response to our interpretive-understanding of a situation demanding the `suspension of the suspension' so that through our non-conformity to the mere routinized imposition of rules we find ourselves spontaneously living out the authenticity of being that finds itself harmoniously in tune with the social reality of our individual reality in the midst of our network of relationships that centers the person in the-socialized-world-of-reality-there-for-us.
	In unpacking our `soft' paradox, i.e., a paradox capable of being resolved, we need to note the following points in order to fully appreciate, as a process, what is meant in our conforming to our conformity with our object in order to understand what exactly is implied in this condition of non-conformity.
	An authentic process of judgment delivers non-distorted existentially-appropriate forms of value-creation along with a spontaneity in valid, fully responsive and responsible activity. Authenticity is theoretically realized through suspension, and, practically realized through the suspension of that suspension. A suspension entails an adequate thematizing and opposing of current intentional configuration. Only in a thorough counter-writing of the structural-functional phenomenal configuration of the situation to hand can (our understanding of) the situation be fully informed and at the same time allowed to speak without our prejudices, as pre-judgments, distorting the ability of that lived-relationship to self declare spontaneously its own responsible responses necessary to advance the teleological integrity of that relationship, and, the relationship of that relationship in a world of relationships. In this light non-conformity is an anti-paralleling of structural-functions, refusing to pre-judge the nature of the situation and responses derived therein in an a priori fashion. Instead, it allows the situation to existentially self-declare the nature of its own responses (through various valid responses with varying degrees of appropriateness and propriety). Hence this concept of non-conformity warns us that existential value-creation is conducted through the proper construction and exercise of the suspension, etc. In the next sub-section of this paper let me outline what pre-conditions must be met in order to allow our understanding of the relational-situation to spontaneously self-declare its own authentic modes of response in the unfolding of that situated-situation and therein finding itself delivering an authenticity in value-creation.

2. The Recovery Of Personal Value Through Value-Creation

	The richness of detail in our experience of phenomena cannot be greater than the degree of gestalt integration that currently establishes the integrity of that individual. Conversely, we might add, that the gestalt integrity of that individual is reflected in the integrity of phenomena currently experienced by that person. In this light we should perceive the dysfunction of a psychotic state as a dis-integration of gestalt integrity. Following in the footsteps of this argument we should then be drawn to the conclusion that we should dismiss the evaluation of a psychotic state as a state of greater or equivalent existential richness than an equivalent corresponding state of non-psychotic functioning. This does not imply that a psychotic state is without some degree of mental richness in its dis-ordered fabric only that we should not elevate this form of dysfunction by placing it on a pedestal at the same height or higher than the non-abnormal, well integrated state of gestalt functioning. The mis-application of the formula that the psychotic individual is currently witnessing in their psychotically disordered existence an internal richness of life-experience does a great injustice to the relative suffering and mental poverty that will be experienced by these people. We should be aware of the existential fact that in states of severe psychosis, through a loss of gestalt integration, this `mental richness' is correspondingly diminished in detail. In the depths of the psychotic psyche there is a loss of active insightful interconnections, the possibilities for that individual become progressively limited, its realization of consequences become more predictably unpredictable, its ability to make and recognize appropriate decisions become severely diminished, etc. In essence the potential insightfulness of the individual is dependent on an adequate degree of psychic integration currently being experienced, and exhibited, by that person.
	Therefore, the above accepted, we must now ask ourselves how the loss of value experienced by the psychotic individual in particular, or the non-psychotic person in general, can be re-stored, enriched and re-vitalized? In essence asking ourselves how value can be re-created, find itself being re-created in an authentic modality of being which in turn authentically re-values the life of that individual as a life well worth living for that individual by that individual despite the unique limitations naturally and environmentally imposed upon that individual as an individual-in-society? Then, going further, we should ask ourselves how does that individual interpret their experience of value and potential for enhanced re-evaluation? And, in turn, without intruding, how do we evaluate how the other person evaluates their evaluation of value in the light of our own evaluation of their ongoing creation of value? Indeed, in terms of the same transcendental machinery of judgment implicated in all processes of judgment, for the sake of argument that accepted, is there a real difference in this regard between our appreciation of value as revealed through its re-creation of its own self-evaluation, and, our evaluation of the evaluation of value as re-created by others?
	Ultimately, after much consideration, it is my reasoned belief there can be no real difference between value as experienced in self-evaluation and our evaluation of the value as experienced by others. Our evaluation of value is essentially an interpretive process. Moreover, if we accept that value can be re-created given the simulation of the same essential conditions then what real obstacles exist for our being able to evaluate, i.e., interpret, the value of the value as experienced by others. Lastly, as all processes of interpretation necessarily involves the relationship between an individually experienced text and a socially oriented meta-text(ual genre) given the latter polar-condition for both forms of evaluation there can be no real difference between the process of self-evaluation of value and the evaluation of value as experienced by others. There is a difference in the degree of apparent directness in our experience of value as experienced by oneself and that as experience by some other person or persons, but, our interpretive relationship itself must put us in direct contact with the very relationship of interpretation itself to the same extent regardless of whether that person is interpreting for themselves or interpreting that value experienced by others for us! Given that value can be re-created through retention, repetition or simulated re-creation then it follows that the same value can be re-simulated and therein re-experienced. The hermeneutic circle utilizing the same provocative mechanisms re-creating, more or less, the same value as originally experienced. This does not imply, however, that given the same essential simulation all persons are able to interpret and evaluate the same `text' with the same degree of finesse, but, that that possibility remains open to all persons who carefully and critically intend to investigate the same type of simulation in an equivalent simulation of its situational-context. The significance generated in such appreciation being non-univocal and multi-modal in complexion but being given the same general, overall objective reference in the universal field of potential linguistic differentiation. Non-univocal by virtue of the dialectical nature of structural-meaning/functional-meaningfulness generation and appreciation, reflecting in a distinctive manner all levels and polarities of consciousness involved in the intentional constitutional construction/re-construction of that particular thought process. Multi-modal by virtue of the distinctive possibilities open to the resolution of a particular situation or situation-type. The critical appreciation of such distinctive constructions re-producing the same, or similar, objective reference in our mapping involved in the exercise of the regional ontologies that comprise our linguistic thematization of the life-world. All forms of discourse talking-about that which is experienced and which in itself is relatively pre-linguistic (affectively), non-linguistic (cognitively), and trans-linguistic (transcendentally), etc.
	Through communication value can be transmitted through the simulation of its re-construction. Through communication value can be virtually shared across boundaries in time and space, across one's own culture and from one language world to some other. Such translation is effected through either direct simulation of the same situation type within the re-creation of the same meta-textual disposition, or, reconstruction of the same situation type within the re-creation of the same meta-textual disposition, but, either way translation and commensurability is put into effect through the use of the same metaphorical construction(s) on at least a meta-textual level of exposition.
	Value is correctly a transcendental phenomenon subject to cognitive translation and affective expression (emotionally and physiologically). Moreover, authenticity of value is generated from the center of the psychic mass of our simulated relationships. The experience of the relational is transcendentally conducted on a trans-cognitive level of mental structural-functioning. The  restoration of value, therefore, demands those epistemological conditions that establish the realization of an adequate transcendentalization of experience. An adequate transcendental receptivity to our relationships under examination establishes our relationally oriented appreciation of those relationships as relationships qua relationships and not as material-like temporal-spatial objects under focus. Conversely, our relational appreciation of our relationships also realizes our transcendental appreciation of the same along with the value of those relationships generated in our appreciation of the same. In similar measure a re-simulation of the same relationship in an appropriate meta-textual environment generally re-produces through the correct instantiation of the suspension the same, or similar, cognitive translation, and, through the suspension of that suspension generally re-produces the same, or similar, affective expression; the latter type of response being expressed in the form of motor activity, sensory stimulation, connotational treatment of denotational translations in the cognitive sphere. This `value' of value being ex-pressed from a transcendental perspective, the value of such value being re-experienced from a transcendental point of view. The transcendental transformation of non-transformational `material' establishing the transcendental dimension of value, the transcendental ex-pression of value establishing the value to the transcendental dimension of non-transcendental material. This transformation taking place through the point of transcendental suspension wherein the resolution of analytical-textual-dissonance and consonant-metatextual-synthesis is realized, and, through the transcendental suspension of the suspension such value, realized through resolution of cognitive dissonance in its many forms, is allowed to discharge itself through cognitive translation and affective expression.
	Therefore, as a rule of thumb, advancement of gestalt integration generally signifies an advancement towards and through the transcendental orientation in our conscious lives. With appropriate pre-transcendental preparation, critical exercise of the conditions of transcendental practice and the correctly conducted reflection of post-transcendental consequences an experiential state of affairs is most likely realized wherein referentially objective value can be simulated and re-simulated both theoretically and practically!
	Thus we are now in a position to ask ourselves how value can be re-stored, re-vitalized and re-enhanced both in simulation and re-simulation (both subjectively and intersubjectively). In particular asking ourselves the necessary questions that might eventually help us to address a restoration of value for the psychotically-disturbed person. Obviously all those measures that support a reversal of gestalt dis-integration and put in its place various processes of psychic re-integration and restoration must prepare the ground for at least some form and degree of respite from that symptomatolgy. It should also be obvious that endogenous reasons for psychosis are going to need special medical measures, e.g., medication, counselling, safe environments, re-imposition of life-skills, resolution of social-environmental factors, whatever else might achieve this goal of psychotic reversal.
	In the general process of psychic re-integration centers of integration are recognized and re-worked to expand the degree of integrity that must already be present. The adoption and adaptation of any process that might assist in this process being given its part to play e.g., satisfactory accommodation, friends, music, conversation, relationships, essentials such as good food etc. Differential authenticity recognizing the degree of value re-simulated, restored and regenerated. The creation of value becoming an ongoing enterprise, one centered in relationships both with respect to others and aspects of ourselves, e.g., physically, emotionally, ethically, aesthetically, linguistically, etc. 
	The core of all relationships can be treated as territory that is relatively authentic and essentially hidden but which can be revealed through insight. The unique integrity of the relationship establishing a unique reference in our mapping of referential objectivity. A point that can be moved towards, located and re-simulated through processes of differential negation, but, a point that in itself can never be fully realized in itself. A locus of openness that must always remain linguistically inexpressible, experientially closed by degree yet ever ready to irrupt into an unpredictable novelty of existential expression that can in that moment radically transport us to new dimensions of the life-world. A point and moment to be held in reverential awe capable of giving us radically re-newed insight into that currently under examination or newly introduced to us through a process of re-location and its subsequent refinement in thematization.
	In an authenticity of being we identify with the non-inauthentic polarity of transcendental consciousness. In our cognitive treatment of such an orientation we find ourselves treating metaphor both literally and non-literally, allowing the metaphor to function through its own existential determination from an appropriately correct, intuitively exercised, fully pre-prepared transcendental suspension, etc. In authenticity we find ourselves, and we should find ourselves, authentically putting metaphor and myth back into our existence, back into our culture through an existential transformation of the past and open embrace of the future as founded and grounded in the existentiality of the ongoing, specious present. 
	Thus with respect to our current understanding of psychosis as developed in this paper what processes might be invoked in order to reverse this state of psychotic dis-integration of transcendentally-oriented gestalt structural-functioning? In the following paragraphs let me briefly introduce some of my thoughts on this subject.
	First, it is my belief that a psychotic state may or may not produce some form of temporary or permanent damage on a psychic and/or physiological basis. With that in mind we should recognize that various forms of physiological intervention might be necessitated in the treatment of this state of dys-function. Therefore, the following procedures and speculations should be regarded as supplementary to therapeutic processes adapted in the adoption of this first position on treatment.
	On a physiological basis the basic needs of the individual must be met, e.g., food, fluid, warmth, shelter, physiological stimuli, environmental stimuli, the supporting non-threatening company of others, etc.
	On an emotional level there is a need for personal and social recognition and the expression of the same. Generally there is a need to affectively conform with what is appropriate to the situation to hand, e.g., be sad when one should be sad, etc. This can be put in play through the skilful use of dance, role-modeling, artistic expression, reflective communication of one's feelings, etc., along with the desire to achieve insight into these mechanisms of re-interpretation and re-expression that establish insight into this aspect of the psyche. There is also the need for the realization of a cognitive-affective and affective-cognitive processes of conformity, etc.
	On the cognitive level prejudices, pre-judgments, beliefs, perceptions, etc., need to be adequately thematized in regard to other cognitively appreciated situations as the adequately thematized pre-conditional material for existentially pre-prepared states of existentially conducted states of judgmental appreciation. This is necessitated in a recognition that the transcendental orientation of the existential is obtained through the auspices of the properly constructed and properly conducted transcendental suspension. That this suspension, bracketing, epoche is put into effect from a cognitive point of view through the counter-writing of our cognitive structures thought relevant to the judgmental-situation-to-hand. 
	From the transcendental point of view the suspension and, the suspension of the suspension, guarantee our theoretical and practical insight, in a process of thematization, by degree, into that under appreciation. That essentially this transcendental situation reflects the phenomenal constitution experienced by the person through the relationship of the personally entertained ego-oriented text in the first person mode of `I' in relationship to our appreciation of the third person dimension of the socialized meta-textual environment in the modality of `they' given existential recognition and expression through the second person modality of the existential `you' or `thou.' That because the modality of `you' is achieved through the existential developed and balanced modalities of `I' and `they' it implies that there must be a transcendental harmonization between all three modalities, the process of harmonization itself establishing the existential relationship of the relatively dissonant text (along with its relatively dissonant components) and its relatively consonant meta-textual field(s). That essentially this process of harmonization, achieved through the point of the transcendental suspension, is the realized in the transcendental dimension of the relationship experienced as a relationship qua relationship. That this modality of the relational is essentially the `love' entertained in the simulation of that relationship by that relationship and that our recognition of this status of the transcendental demands that, when and where necessary, the therapist must enter carefully into those relationships that are non-existentially re-interpreted and re-expressed in order to facilitate their healthy re-transcendental-existentialization. Moreover, it is probably necessary for the therapist or counsellor to initiate those relationships that might further help that individual who suffers from the active-potential for psychosis, a state of affairs that will bear greater fruit from periods before and after states of psychotic decline and dis-integration. This can be done by either existentializing relationships already present, were previously present, or, could potentially be present with relatives, spouses, friends, semi-institutions, therapists and counsellors. Involved could be the creation of peer groups with individuals similarly disadvantaged in either an intense or non-intense format with or without therapeutic guidance. 
	One point that should always be bourn in mind is that the instantiation of processes of insight should never be inaugurated without adequate forms of support. Processes of insight that bring a re-cognition of a lost value and a loss of self-valuation should always be accompanied by processes that seek a restoration of value and self-value. Insight and the diminishment of the state of psychosis in themselves should never be the primary objectives of the therapeutic process. The ultimate failure of this therapeutic process, or process that lacks balanced therapeutic objectives, is suicide by that person who suffers or who has suffered from this state of psychic dys-function! That is the ultimate loss of value and a loss that must be bourn by society itself in this regard. All individuals have, and should have, a part to play in society. Being disadvantaged, in some form or other, is not a reasonable reason on the part of society to demand their complete non-participation, isolation, etc. A child because they are a child is not thrown out, so to speak, for being presently disadvantaged as a child is versus an adult. Even children can directly participate in society through their caring of other children, the performing of various duties, being studious, etc. In a like fashion forms of social reciprocity must be refined when present and instigated when and where necessary for the well-being of that individual as an individual-in-society.
	Lastly, I would like to add the important point that there is no real reason why the psychotic person, in accordance with the degree of non-psychotic integration still possessed, cannot make their illness work for them through a positively resigned acceptance of that illness along with its critical self-manipulation and transformation in those directions that bear positive fruit for that individual that might arise from such auto-treatment of this type of illness! No psychotic individual is completely psychotic, always some degree of self-insight is possessed and can be hermeneutically demonstrated. Moreover, it is the nature of this illness to usually be experienced in fluctuating degrees of severity or, rather, non-severity. During periods of relative remission that person can be given, and self-given, a sense of re-mission. Through processes of existentialization authenticity can be restored that might help to insulate that person from the effects of later relapses in their condition. Along with such periods of relief that person might also be able to manipulate their illness in forms that are less disruptive for them, e.g., encapsulating what they might say to strangers but de-encapsulating their thought processes for understanding partners in relationship with them e.g., spouses, therapists, counsellors, etc. Over-riding of thoughts, `voices,' exalted states of unproductive value-creation, experiential states of fear, paranoia, horror, etc., via forms of displacement, re-placement, transformation, etc; practicing a sense of reflective distance through forms of meditation, etc; practicing a sense of engaged-detachment; cultivating a sense of humour; developing suspended counter-writing and therein entertaining all possibilities as possibilities and not actualities despite the perceived factual status of such states of affairs; establishing and re-thematizing the existential value naturally in the core of all perceived relationships; developing forms of transcendental value-creation through artistic endeavours, ethical interaction, processes of pragmatic realization through work and activities of craft, processes of empirical investigation; productive and controlled fantasy on a realistic scale; entertaining processes of recreation in general, etc; development of interpersonal relationships; identification and realization of possible goals of achievement, etc.
	An important qualification to the above programme that should also be introduced here is the recognition that in a psychotic state there is an overall loss of insight into both everyday reality and the reality of the psychotic condition of that person by that person who suffers from this type of condition. Indeed, it is a saying of mine that one cannot argue with a psychosis. However, be that as it may, this does not mean that we cannot intervene existentially on the behalf of that person. This entails that we thoughtfully understand the situation of that person to the best we can and then in a relationship with that person therein endeavour to act on its behalf. If we let the relationship possess for us a greater psychic mass than that possessed merely by it participants then in our existential reading of that situation it follows that we can both adequately, and to that degree validly, re-interpret and re-express the nature of that relationship if we allow the center of that relationship to express itself through us. However, our ability to let this relational totality, as perceived by this intervening subject, to existentially manifest the self-rectifying presence of that relationship, existentially necessitates that that `non-intervening' intervening subject both adopts and adapts the correct existential attitude to that relationship through the pre-critically constructed and exercised adoption of transcendental suspension and the suspension of that suspension. Therein the individual can existentially respond to the nature of that relationship in keeping with the spirit of that relationship (without becoming directly involved in their own manipulation of that relationship). This concept of transcendental reservation allows the individual practicing this form of transcendental intervention to carry out those responses that may on the surface be either pleasant or unpleasant in regard either to that cared for person or persons, the carer or carers themselves, or, to a third party that can socially observe those processes of interaction either internally or externally to the being of that relationship. To existentially act on behalf of the relationship itself necessitates our attention to the construction and exercise of the suspension and the suspension of that suspension. Our own prejudices and pre-judgments must be subjected to a state of suspension. Indeed, the raw material of our encounter with that relationship resides in such factors but our encounter with that relationship, or rather that relationship's encounter of us, involves a transformation of such cognitive, intentional material and its transcendental existentialization.
	All this transcendental philosophy is already implicit in the phenomenological sense of what it means to be professional. In our correct exercise of our professionally formed judgments we need to `horizontally' suspend our sense of direct, non-active engagement and, at the same time, we need to `vertically' suspend such direct active involvement through a degree of detachment that has its roots in that very act of engagement itself. In other words on a horizontal level of the situation itself we are absorbed in the being of that relationship whilst, at the same time on a vertical axis, we are experiencing a profound sense of detachment. A detachment that does not cut us off from the reality of that being experienced. Metaphorically in this state of existentially oriented experience, in  a state of detached-absorption, we stand back from the relationship to the same extent that we also plunge into the very simulated being of that relationship itself. A `soft' paradoxical reading ensues because cognitively we are absorbed whilst transcendentally we are detached.  Whereas, in contrast, the practice of a cognitive detachment leaves us cognitively separated from that in which we could experientially relate to. 
	When these two dimensions of the horizontal and the vertical are themselves in a state of suspended balance our intervention in that relationship becomes a spontaneous act of non-intervention in so far as it is metaphorically the relationship  itself that is dictating various modalities of authentic response for the unfolding of that relationship as it in turn is responding to the nature of its situatedness. This experiential distinction absolving transcendentally-oriented forms of involvement from the existential reality of the accusation  of external, egotistical manipulation of that relationship. Rather than impede upon the freedom of those concerned within that overarching relationship their freedoms are collectively promoted by the greater existential freedom of that relationship. Just as meaning is promoted only through relationships (e.g., through the relationship between text and meta-text) so too is freedom grounded in and promoted through our relationships. Therefore the conscience of such persons who intuitively or intellectually are aware of the experiential reality of this distinction of transcendental reservation who in good faith exercise themselves in the service of the relationship need not be too concerned, from their own point of view, when intervention is authentically self-enacted to the best of their ability. Moreover, it is not the nature of the human condition to be perfect only relatively self-perfecting! When we concentrate our active-reflection, through engaged-detachment, upon the existential core of our embodied being we learn, step by step, through the critical self-guidance of our relationships themselves, to recognize and overcome the current limitations historically imposed upon the finiteness of our natural condition. Like the ever-enlarging ripples upon the surface of a shiny pond we learn, through reflection, how to existentially interact with the necessary world of the Other through whose being, in contrast, we thematize our own sense of ongoing identity in the midst of our own processes of value-creation.
	To conclude this last section of this paper let me now sketch out a provisional format for the determination of self-authenticity in value-creation.