3.A Hermeneutic Format For Re-Evaluating Self-Authenticity

	The format I have chosen for the evaluation of authenticity in value creation, as demonstrated in the depositions of an individual or set of individuals, is meant, metaphorically, to stand on six legs. This number is arbitrary. Another format, e.g., could have been modelled on the factors in my provisional analysis of pre-conditions, conditions and post-conditions as outlined in Part II, Section 3. Basically, this analysis concentrates on the essential nature, as interpreted, that apparently characterizes the experiential nature of the judgmental process as witnessed by that subject or set of subjects.
	This six legged format is constructed in such a manner as to outline six perspectives upon the nature of the existential; the experiential source of all authentic value and self-valuation. The existential is centered in the Transcendental Aspect of the psyche wherein through suspension authentic value is co-defined through reduction and reconstitution, and, through the suspension of the suspension authenticity of value is expressed. Such expression, in its central authenticity, taking a relational oriented, spontaneous, appropriate form in keeping with the spirit of that situation in its situatedness. This response taking on an existential complexion in keeping with the degree of authenticity realized in that situation by that subject or set of subjects. The degree of applied authenticity being realized in the degree to which the transcendental is being properly exercised from a well-constructed pre-conditional basis.
	The application of this format involves the examination of six dimensions, or perspectives, which in their mutual mapping allows us to hermeneutically co-determine the degree to which the transcendental orientation was entered and exercised in the apparent expression of that intentional behaviour under evaluation. These six headings are Orientation, Translation, Harmonization, Temporality, Socialization and Balance. Briefly, these six perspectives can be given the following short descriptions prior to their more detailed definition.

Six Legged Format For The Determination Of Self-Evaluation

i.	Apparent Transcendental Orientation

	The degree of transcendental orientation = the degree of overall suspension entered, exercised and exited.

ii.	Scope Of Phenomenological Translation Of Situation

	Necessity for adequate, contextualized, pre-developmental research in order to established the well-informed relationship as a pre-condition for the appropriate existential development and application of transcendental insight.

iii.	Degree Of Hermeneutical Harmonization Exercised

	Resolution of dissonance vis-à-vis text-metatext, metatext-metametatext, text-context, con-text-context, etc.

iv.	Status Of Temporal Orientation

	Determination of the time status of research; transcendental research taking a transcendent-immanent balance between the historical past, present and future as expressed in affective and cognitive terms of reference.

v.	Determination Of The `I-You-They' Grid In Socialization 

	Looking for balances/imbalances in the social dimension of our hermeneutic circle on the horizontal first level of suspension.

vi.	Inter-Affective-Cognitive-Transcendental Balance

	Investigating the suspensional balance between the Affective, Cognitive and the Transcendental on the vertical axis.

	This multi-dimensional calculus in six dimensions, in its application to our transcendental reconstruction of the situation under examination, should result in a mutually reinforced set of determinations that should in turn establish the existential status of those imputed intentional states that constituted that experience of value as apparently experienced by the subject of such value creation (as re-constructed by the interpreter of such deposition as currently under examination). Put more simply, the primary construction, i.e., the situation in its situatedness, as interpreted through its re-construction, is evaluated in terms of its transcendental orientation in order to determine its degree of existentiality, i.e., authenticity. Implicit is an equivalence between transcendental orientation and the degrees of existentiality and authenticity on both theoretical and practical levels of research. Therefore, the determination of one of these factors is a determination of all those other equivalent factors or at least, in so far as any one can be interpreted and therein ascertained and accurately measured directly or indirectly. Let me now examine more closely what is entailed in these six divisions.
	Under the heading of Orientation (i.) we set out to determine the degree to which a state of suspension is either present or absent. A state of suspension can never be absolutely present nor absolutely absent but its presence does indicate the degree to which the center of our psyche has entered the Transcendental Aspect of our conscious being, i.e., that trans-intentional level of consciousness that experiences relationships qua relationships, and, the judgmental evaluation of value qua value. The suspension is central to acts of judgment: does the logical subject x have property b or non-b, stand in a certain relationship r or non-r to some other actual or potential logical subject or set of logical subjects (or do such criteria have no presuppositional basis in the intentional reality of that under examination)? Similarly, the suspension is central to metaphorical thinking. Indeed, as I have argued elsewhere, all thought overall is either directly or indirectly metaphorical in orientation, e.g., descriptive, through association, etc., and therein developing a sense of sense, or, involved in acts of naming, etc., and therein developing a sense of reference. Reference being determined through a hierarchical mapping of differential associations, names naming this process in its overall integrity or some integrated part therein. This mapping involving a personal overlaying of meaning upon a culturally determined layer superimposed on a fundamental layer of relatively pre-cultural invariance (e.g., fundamental visual appreciation of, e.g., colour; red; black and white; general shapes, near and far, etc.).
	In a more complex consideration of suspension, through the necessary invocation of the double hermeneutic circle (in order to release ourselves from the embrace of the suspension through the suspension of that suspension), the existential character of consciousness might be better characterized as the product of these two types of suspension (between suspension and super-suspension). These two archetypal suspensions probably operating, in their intensity of presence, in an inverse relationship to each other; a normal non-neurotic, non-psychotic state of consciousness manifesting itself through a healthy balance between these two states of suspension. In a normal state of judgmental evaluation the intensity of either suspension indirectly indicating the relative degree of consciousness currently being entertained.
	In an evaluational relationship with the situatedness of a situation we existentially uncover, through a thorough phenomenological translation (ii.) of that situation, a necessary understanding of the `relevant' essentials of that situation. With such material, under transcendental transformation, we should find ourselves in a better situation to existentially appreciate and realize the nature of that relationship as it unfolds before us.
	Authenticity demands that we have a full, working understanding of the situation, in all its relevant detail, in order for it to let us existentially express, when and where necessary, the unfolding of that relationship. The suspension of our understanding of the situation demanding that we have an essential working understanding of that relationship. Moreover, a suspension is a suspension of that working understanding which if well re-constructed allows us to operate more in tune with that relationship. This understanding being exercised through processes of mutual reduction and reconstitution allowing the suspension, and the suspension of that suspension, to operate in a more fully informed manner (through ongoing suspensions of such progressively self-enriched material).
	Therefore we need to exercise a carefully re-constructed detailization of the phenomenal situation under examination. The relative relevancy, quality and consistency of such detail allowing us to engage our transcendental powers of appreciation more or less in equal measure with a similar degree in probable fruitfulness.
	Evaluation is essentially a process of resolution. Resolution is essentially a process of harmonization (iii.) between the consonant-field and textual detail found relatively dissonant therein against such a background. The provocative nature of dissonance both differentiating and accommodating such detail and, therein, providing intersubjective grounds for the reading of that situation through a re-enactment of that process of provocation in a sequence of provocation(-al tropes). Identification of these facets of dissonance, fields of consonance and provocational pathways allowing us to determine the existential reality of that situation and the existential degree to which that situation is able to self-express itself through processes of resolution. Relative measurement of that degree of existentiality establishing the relative degree of harmonization present in that relationship, and vice versa, in effect establishing its facticity or sense of presence.
	Existentially oriented consciousness has a transcendental re-writing of the temporal dimension, or temporality (iv.) (along with a transcendental re-writing of the interrelated senses of the spatial, causal and self). In our evaluative re-construction of a situation a hermeneutical-phenomenological examination can show how this temporal dimension, by analogy, enters into such a simulation/re-simulation by virtue of its expression and the manner of its expression. Through an interrogation of the intentional contents of that act, or series of acts, of textual expression, as determined hermeneutically, one can determine the nature of the time consciousness experienced by that subject-reporter (via that interpreter). On the other hand the general time orientation of the simulated experience can also be determined through an observation of the manner of the presentation that accompanied those textual expressions. In the first alternative expressions relating to time are marked in the text and collectively interpreted in the light of our schema that notes the types of time consciousness that can be experienced, e.g., affective time, historical cognitive time, spontaneity in existential time experience, etc. In our second alternative our re-living of the re-construction allows us to experience a re-induction of the apparent time-orientation generally present in that original text. In this latter process of interpretation we find time analogued in the manner of that presentation. E.g., is its delivery fast, slow, halting, scattered, past-oriented, etc. The positive determination of authenticity, something that can never be absolutely absent nor absolutely present, demonstrating itself through modes of spontaneity, dynamic balance, resolution, appropriateness, growth, relational centering, relational expansion, invested relational excess, the semblance of love, etc. Generally, the manner of presentation over-rules the expression of apparent content by virtue of the fact that content can be mis-reported intentionally and non-intentionally but the actual expression of that content cannot be anything other than how it was expressed albeit subject to interpretation. Even if the intention was to deceive someone else the manner of delivery cannot be other than how it was delivered. E.g., if deposition of the text was relatively fast then time consciousness was accordingly fast. If that delivery is apparently flawed and inappropriate then we can draw the conclusion that the time-orientation was non transcendentally-oriented and relatively inauthentic, e.g., a piece of music played too fast (unless the situatedness of the situation implies meta-textually that that music was meant to be played incorrectly for some particular and authentic reason, say for a staged comic effect, or, to demonstrate to a pupil they should play that piece of music slower or that they should play it more slowly until they know it well enough to play it in a faster tempo, etc.).
	The meta-textual implication of genre adoption and adaptation directly implicates a social dimension, a degree of socialization (v.) in all forms of communication, interpretation and expression. In the performance or non-performance of certain acts the existential dimension is expressed in a second person sense of `you.' When there are mis-interpretations, and mis-interpretation of mis-interpretations, between the first person sense of ego; the existential, relationally-centered second person; and, the socialized third person of `they' such dis-ruptions indicate a general overall loss of existential appreciation with a diminished degree of personal-interpersonal authenticity. Moreover, this horizontal axis also directly implicates corresponding disturbances in the hermeneutic circle between the moments of reduction in their re-production of Object(s), suspension and its intimation of the transcendental Ego(s) and a socialized dimension of reconstitution and its manifestation through a variety of fields or Worlds and therein an overall sense of World. Authenticity demanding the harmonization and cooperation of activity between these three poles on the horizontal axis as it manifests itself on various levels of consciousness (but interpreted on a cognitive level of performance). Our schematized interpretation of cognitively treated performance informing us of the existential authenticity and transcendental orientation of the same.
	Similarly, imbalances on the vertical place, between levels of consciousness, also informing us of our non-existential stance in the world. This loss of balance (vi.) contributing to a non-existential stance in this implicit social treatment of the world. The three moments of reconstitution, reduction and suspension effectively mirroring the world of the Affective (along with the Motor-Sensory sub-aspect), the Cognitive and the Transcendental respectively.
	Intuitively one learns to determine the degree of authenticity present in the presentation of a text or series of interrelated texts. Informally or formally these intuitions can be communicated through the use of the above format. Therein we look for authenticity in referential objectivity, relative meaningfulness in sense formulation and application, the successful modes that connect a transformational pathway through our schema of consciousness, clarity, coherence, appropriateness, spontaneity, relative critical apodicity, repeatability of resolutional solutions, the existential characteristics that indicate authenticity, etc., in all forms of value-creation as indicated in our interpretation of depositional traces.
	In practical terms of reference this schema can be utilized in a passive mode to determine authenticity in value-creation and authenticity in self-value, or, exercised in an active mode to actually instigate an existentialization in the actualization of intentional processes and attitudes, etc. Let me briefly demonstrate the practical application of this schematic format in both modes setting out to actively authenticate interpretive processes and then actively self-generating an existentialization of value creation (within the full force of a process of transcendental reservation). This active act of reflection, active act of judgment, taking place in a non-distorted, self-rectifying modality of judgment through the critical conjunction of both modes in the release of existential responses from an apperceived process of authentication. For the sake of an example, as an exemplar of these passive and active modes, let me invoke a court of law. In this court let us be the judge in a court case involving the determination of the correct attribution of a series of Chinese painting bound in the form of an album. 
	A small number of eminent authorities are to be cross-examined as to their opinion as to whether one artist was responsible for this album of very skilfully painted studies, and, whether the attribution given to this item in a recent auction had any merit or not.
	In the application of this format let us note the following facets that might have a possible relevance in this case.
	To begin with a process of judgment necessitates the thorough suspension of our prejudices and pre-judgments. In the judge's entertainment of that presented as evidence they must ask themselves, in turn, whether such pre-conditions, etc., and other allied considerations, were most likely put into effect. The judge themselves having to weave together all these performances, as re-performances, in order to perform in that manner that allows them to re-discover for themselves (from this simulation of that situation in its simulated relatedness) as to what degree of conformity can be re-realized therein. In this process the authenticity of the ascription applied to this book of album studies can itself be re-authenticated, if found in conformity with that ascription, expressing in association with this legal evaluation legal responses appropriate to this legal position adopted if such a process can be successfully re-evaluated. In turn a higher court of law has now two options to consider if that judgment is called into question, namely, an argued opinion that believes that that process of judgment was incorrectly executed, and/or, an argued opinion that the nature of the legal responses expressed were not appropriate in the discharge of that case. This is regardless of whether a judgmental evaluation or re-evaluation was successfully arrived at or not in either of these two courts.
	In the deliberations of the court the reasons for this case must have been already presented (in order to establish the necessity for this case) now being re-presented. After this the court must ascertain which of those experts offering testimony have experience in this field of Chinese painting and to what degree were correctly in a position to phenomenally and interpretively translate and appreciate this particular series of artworks in an expert light. 
	First, for consideration, should be the presentation of evidence re the nature of the medium, materials used, etc; presented as items of evidence to individually or collectively prove or disprove the attribution under question? 
	In a similar vein provenance can be called into question from an inspection of seals, history of recent ownership, etc.
	Next before the court the vocabulary of the paintings can be examined in the light of apparently contemporary genre, etc., to determine if its period is correctly determined along with a general assessment of the competence and creativity of the artist or artists involved.
	Questions of time implicated in the depositions of those painted texts can now be subjected to a closer scrutiny in order to re-affirm or deny its attribution of period. Are these paintings in the time of the said attribution(s), were they executed at the right speed and with skill and competence, are these painting imitating genre models too closely or too loosely, etc? Does this album have a good provenance, etc.
	Are these paintings executed in a manner that is just too socially and politically correct, are such conventions successfully subverted, forward looking, are these opinions exercised in an egotistical mode, socially pressured mode or are the cliches in the painting just well performed, etc?
	Do these paintings appear to exercise a harmonious sense of proportion between the psychological facets of the person as found to be induced in their close, careful attention to these works of art, i.e., promote a harmonious balance between the Affective, the Cognitive and the Transcendental, etc. 
	In my reading of an artwork of merit the intensity on the transcendental level of its aesthetical potential is generated through the skillful juxtaposition of cognitively created dissonance whose packages of energy issue forth from the Affective Aspect which is channeled through resolutional processes of transcendental direction and transformation. In a balance between these three aspects we meet with a harmonious blending of the affective, cognitive and the transcendental. The depicted subject matter of a painting might not be pleasant, or `good,' but we can still enjoy that work of art as a work of art through a well-constructed and informed suspension of our transcendental powers of aesthetic appreciation wherein the resolution of induced cognitive dissonance is experienced as (one form of) a sense of aesthetic relief. The aesthetic power of that work of art reinforcing its sense of illusion, its power to convey information or a message, or, merely express its provocational successfulness, etc.
	Then, in a final synthesis of all the evidence to hand the judge might find themselves now in a position to exercise their judgment one way or the other, or, to leave the process to a state of non-judgment in their estimation through a lack of evidence to decide one way or the other.
	The interpretation of the authenticity of this album, in a determination of a conformation of its apparent referential objectivity, is in no way different from the inspection of other forms of intentional material and serves as an example, or exemplar, for all forms of judgment in this regard. A process of appreciation that can be enacted by oneself, someone else or a series of people with respect to the interpretation of the intentional activity of one's own self or some other individual, a group of individuals or some institution or series of institutions. That, essentially, this process must be critically exercised through a properly grounded process of pre-conditional treatment, exercised conditionally in an existential fashion, and, authenticated post-conditionally in the light of judgmental procedures that are well-constructed and well-informed, repeatable and reasonably demonstrable in relatively formal or informal processes of hermeneutic treatment. Above all this process should attempt to be auto-critically driven through our receptivity of our relationship with that intentional deposition and/or the relevantly involved intentional subjects under examination. To a considerable extent it is the relationship itself, as translated in our interpretive understanding, that declares its existential status, its degree of authenticity or inauthenticity, its apparent uniqueness, etc. To a considerable extent we allow, or should allow, the apparent subject matter of the relationship through that relationship to declare itself, declare its vocation, state its calling, allow it to address us, give itself a meta-textual sense of title, etc. Then, in a process of existentially conducted insight, through a proper suspension of prejudices, pre-judgments, etc., the text should be allowed to declare itself in such a manner that its apparent vocation is found to coincide and conform to the existential substance of that text. In the process declaring its sense of uniqueness, its distinctive location in this differential map of the cultural psyche. A process of self-declaration whose sense of existential calling is re-realized to that extent that such a vocation is present above and beyond that merely conventionally invested in these manipulated meta-textual functions situated in the midst of our cultural reading of that type of content in that relationship. Even though a work of art may be a simulation of reality, or a simulation of a simulation, when the substance of our appreciation is found to conform with that apparent vocation as announced we find that same degree of authenticity is actually in play. In this regard we can consider all texts to be in this sense titled through the vocational pressure imparted by its metatextualization of social conventions. In this regard all names are in this sense named, given an address, a set of implicit metaphorical differentiations that allow us to find their referential objectivity, and, to determine the extent this semblance of vocation actually coincides with the apparent phenomenal reality of that simulation.
	In a critical phenomenological-hermeneutics, or hermeneutical-phenomenology, all material for such interpretation is textualized! Then in our critical appreciation of this material various hermeneutical readings test the conformation of those readings with respect to each other. Questions of factuality are not the only depositions that can be subjected to referential forms of evaluation. Indeed all texts can be subjected to an evaluation of their referential conformity. All texts are given a meta-textual vocation! I.e., all texts have a title even if that fact is formally not in evidence. They are addressed and in turn address us through the very necessity that they are constructed, and re-constructed, within the adoption and adaptation of meta-textual genre. In order to appropriate a text, in order to re-simulate its intentional configuration and re-experience its provocational power; its sense of simulated/re-simulated presence, all relevant levels of that text need to be mapped and re-mapped, in order for it to re-locate itself within the psyche in a significant manner. However, acts of conformation are not themselves textual! They are subjected to acts of textualization after acts of conformational evaluation. The entire process of judgment, in its transcendental machinery, is conformational. In this meaning and meaningfulness is produced and then re-produced cognitively within the format of that process subjected to such appreciation. Presence is continually transformed into text and vice versa! Through the simulation/re-simulation of presence we have simulated for us direct relational access to that of which we could not textualize if there was no such access. Moreover, who is to tell us or not tell us if the simulation of the simulation is not a re-creational non-simulation of the same phenomenon. The world is not stuck in a library reading texts!
	In the evaluation of self-authenticity in value creation the performance of the subject as a text is essentially read and a degree of conformation is sought between the manner of its address and the simulated substance of that address. Needless to say greater authenticity is re-realized when the conformational distance between the address and the substantial simulation of that address is minimized. Then the distance between the textual and the non-textual disappears and there is realized, insightfully, there can be no real distance between the same. But we are human, all too human. We dictate in our relationships what is to be is to be when, in a recovery of our humanity, we should allow our relationships to self-dictate to us how things stand in so far as how well they stand there before us for us. Discerning the real is a process and we need to recognize the current limits that should be placed upon those texts. But, thankfully, we live within the reality of the world, this world-of-life, and our appropriation of this world in its appropriation of us must be grounded on some degree of our a conformation of ourselves with it. Even the most psychotic person lives within the reality of the world even though much of it might be mis-interpreted by them for them. Mis-interpretation is just that a mis-interpretation of reality. Reality cannot be absolutely misinterpreted! Nor can reality be absolutely interpreted! Interpretation is always an individualized social phenomenon conducted within a panorama of perspectives. There can be no absolute perspective! But there can be reasonable consensus! Critical appreciation realizing the current limitations in play that phenomenally ground, and define, that textual expression of a reasonable consensus!

	To conclude let me state again that we experience, and re-experience, authenticity in value creation as taking place when the distance between the apparent referential address and its `substantial' referential location is found minimized, i.e., found essentially in agreement, realized in acts of conformity. Moreover, with respect to ourselves an authenticity in our own being is re-realized when we can appropriately match words with words, and, words with deeds, acts with acts, and, names with names, etc., in an existential atmosphere open to reflect the constitutional structural-functions embedded in such psychic phenomenal constructions and re-constructions that surround us as we make our passage through this world of life, this life-world. That essentially self-authenticity is established through the progressive transcendental existentialization of experience. This is achieved through an existentialization of our relationships - those relationships we find ourselves entering into with, e.g., material objects, tools, works of art, the geographical landscape, the world at large, animals, our country, institutions, other people, body as a locus for a sense of an `embodied embodiment,' a religious sense of the Other, etc., etc. This necessitates that we continually transform our appreciation of the world of the relational through acts of consideration for others, through the right attitude of existential openness to the richness of the relational, cultivate recognition and expression of authenticity, practice aesthetic processes through art and ritual, instantiate an ethical receptivity to the situatedness of the situation, facilitate pragmatic utility, learn to discern the real through ongoing acts of re-realization, learn to develop a sense of a dialectical interplay between relevant aspects in a multi-aspectivalism, cultivate the hermeneutical treatment of texts in depth, develop a cultural and inter-cultural awareness of the meta-textual dimension, adopt an ecological-like balance in our systematically oriented thinking, etc., in essence walking a middle path between dogmatism(s) and relativism(s). In general we must recognize the need for a receptivity to an auto-critical self-awareness of our relationships to both judge the situation in its situatedness, through the adequately pre-informed suspension of our prejudices, and, to spontaneously express our responses, through a suspension of that suspension, that therein can be established our direct appreciation of, and release of responses within, that relationship. But this lengthy list is only a fragment of a catalogue of infinite suggestions. In the midst of the situation we must learn `to hear the spirit' of our relationships. Unfortunately, in states of psychotic disturbance there is a progressive loss of authenticity in value creation, but, fortunately, this loss can never be absolute and it is in this region that the tide must be turned in order to re-establish for such unfortunate persons an existential re-enrichment of their, and our, lives in this one world-of-life.
	In a reflection upon the richness of culture, our own or someone elses, in visiting the apparent contentment of the lives of most people who live in those happier regions of the world we might well enquire as to whether there is a real need for a sophisticated philosophical disposition and various other esoteric disciplines of a similar complexion? In their successful, intuitive passage through the world do most people need the advice of such rarefied folk. Unfortunately for us, but fortunately for the philosopher and their theoretical company, the world hardly ever runs true to surface form and in its oft repeated semblance of a `breakdown,' moment by moment, this fact is suddenly realized and expressed through a call for help, a cry for re-cognition. Then the services of some specialist (or specialized section of our psyche) are called for even though under normal circumstances we would have little direct need for their ministrations. Yet, despite this, a silent question hangs from the lips of most people, a question itself rarely addressed directly - what exactly is value, with a satellite of other questions in attendance - what is the value of value, what is meaning, how is the meaningfulness of meaning experienced, how do I make my life meaningful, how is value realized, and so on?
	Amid the noise of experts in learned exposition on this very topic, or more often than not `around' this topic, there persists in deep silence a great secret, rarely realized, that in itself value itself has no value!
	Gold bricks are thought valuable but what value would they have for us if on a deserted island we had no drinking water to drink and no food to eat? Imagine, then, if you would, a `keen' trader sails past and offers you some dry bread and some stale beer in a substantial swap for those gold bars. Who in their right mind would not entertain entering into this trade under those circumstances. Does this not mean that the non-self preserving stale beer and dry bread has more value than those gold bars which cannot be `consumed' in a like fashion? 
	In this existential fact we must give our assent. Value is ultimately determined through personal involvement in a social realm, in essence a `human dimension,' a world-of-life, the world of dasein, some other formulation heading in that type of direction, etc. Value is not intrinsic and is realized in the relational space of the relevant relationship. Value has no value in itself! It emerges through the enrichment of that relationship, through an enrichment of that particular logical space. It is as if this sense of space is reduplicated. With the same material resources to hand, but through their re-arrangement, value is created! That what is intrinsically nothing is made out of nothing new, but value is re-released purely through a relational re-arrangement.
	Imagine a house with a number of rooms that need to be swept. Visualize the head of a broom in one room and its handle in some other. We wander about this house with this commission to sweep the floor. The broom head found in one room could be used to do this task albeit very slowly. However, if we fit the handle securely to this broom-head we now have at our disposal a much quicker, more easy, task to bring to fruition. By being able to do more with less expenditure of energy we become more free, more free to do nothing or something else. Moreover, the broom-head can still be used, more or less, as a hand-broom, and, we can still poke things with the handle should we need it for that type of task. The whole is greater than the sum of its parts; not materially, but relationally. The `double nexus' (on all thematized levels of that relationship) of the `components and participants' in that relationship in `the situation of that relationship in its situatedness' has a greater number of `connections and interconnections;' a greater (existential) richness in field structure.
	The richness of relevant relationships there-for-us and we-for-them that determines, in conjunction with our appreciation of this situation, how we find the potential freedom in that relationship that can be actualized in that situation-in-its-situatedness. Our appreciation corresponds with the perceived richness of that situation in accordance with our apperception of its potential-psychic richness in interrelated texture. The relationship is simulated, then in letting this selected aspect of the total relational field simulate itself it then unfolds in accordance with the nature of that relationship in accordance with the simultaneous unfolding of that relationship in conformational synchronicity with its referential objectivity. In other words when we are in tune, attuned, with the world there for us in so much as we are for it, we develop our freedom to be that as possibly perceived for ourselves or perceived for us by others. In this the Other may in impose itself, from time to time, upon our freedom, cut across our path, but as a permanent guarantee of our freedom they are the very touchstone for our being able to be free. Without the wider, expanding context of a meta-textual dimension there could be no freedom; no freedom to textualize the world and therein through conformational approximation with its reality realize our destiny within in its as free agents continually experiencing our freedom as agents that have the freedom to existentially chose to either authentically conform with our re-creation of this world or inauthentically non-conform with a loss of our individual and collective freedom to express and enrich ourselves therein.
	Value is created and re-created, value is lost and re-lost. Evaluation and self-evaluation is a process undergoing continual transformation. But value can never be absolutely lost! In part it can only be lost through the imposition of an inauthentically driven hermeneutic process, through processes of imbalance; through an under emphasis or over-emphasis on one or more of these polarities of the reduction, reconstitution or suspension in the manner as they present themselves to us through the senses of Object, World and Ego; past, future and present, etc., etc. E.g., value is theoretically lost in absolute reduction! But we are saved from this state of absolute loss by the fact that absolute reduction cannot be contemplated. Likewise the value of the situation in its situatedness is theoretically lost in absolute reconstitution. Again, we are saved from this state of absolute loss by the fact that absolute reconstitution cannot be contemplated. Moreover, the absolute imposition of the suspension is equally impossible to contemplate as the constitution of the suspension is constituted from the exercised, mutual, ongoing balance of reduction and reconstitution, etc. The reduplication and balance of this double nexus taking place on all levels of performance and equally cannot be conducted without actual lower levels of psychic organization nor potential higher levels of psychic organization. The important point flowing from this being that although the transcendental is entered through the moment of suspension (and left through the moment of super-suspension) suspension itself can not be engaged without reference to that which constitutes it, namely all lower levels of psychological activity, and, the reduplication of our two other re-duplicated polarities that define the moment of suspension through their ongoing balance and equilibrium. Moreover, this existential fact engages the entire hierarchical edifice of personal and interpersonal consciousness. To be authentic, in an ongoing act of conformational authentication of valuation and self-valuation the psyche must continually be placed in a state of balance between all polarities and other reduplicated factors that establish the meaningful significance of re-created value. The implications of this are vast. It implies that the individual must instigate a balance in the psyche between the three fundamental levels of the Affective, the Cognitive and the Transcendental; maintain a balance between all tri-polar features with in an aspect or level of consciousness, maintain a balance in our perceived participation in a situation in its situatedness maintained in balance between parts and wholes, and, wholes and fields, and, that this same pattern is maintained even on the level of the interaction of the individual in their social context, etc. The main implication being that authentic existentialization of experience is not exercised from the imposition of a (preconceived notion of a) transcendental attitude, an exclusive focus on the Transcendental Aspect at the expense of an ongoing suspended balance of all the factors that truly establish an existentialization of our experience. In an authentic transcendental attitude we are absorbed equally in the non-transcendental as we are detached in the transcendental; the non-transcendental itself being in a state of balance between the Affective and the Cognitive. That this applies to all cognitive forms of transcendental experience, e.g., aesthetical judgment, ethical judgment, hermeneutical judgment, etc.
	In an existentially balanced act of judgment, through a focus on the perceived referential encirclement of our intentional object-state, eventually there will be simulated with adequate clarity the presence of that encircled. Through a direct conjugation of sense and reference as the conformity of `referential'-sense and referenced-`sense' there is simulated a simulation of that being simulated - the textualization of that presented, the presence of that being textualized.
	Inauthenticity is reinforced through the creation and re-creation of a product rather than our appreciation of insight as a productive process without absolute productivity even though in empirical terms of reference we can provisionally fall into the fiction of such a modality (wherein we think we experience the absolutely, definitely finished product itself). In a state of inauthenticity we are effectively, although not in psychic reality, either locked out of the double hermeneutic circle or locked into the same. Earlier, it was noted that suspension gives us entry in to some level of the hermeneutic process and also allows us to productively exit from the same. What release is there then for us from such a state of inauthenticity? Or, what happens when the affectively disturbed, the schizophrenic, or the sociopath are released from the suspension (without properly prepared psychic support?)? And in the case of the everyday person, overcoming pre-existential fears (in effect neurotically locking us outside the suspension?), how is it possible for them to  suspend all prejudices and just let the sheer reality of their relationships blindly express themselves, or so it might seem metaphorically. Would this not be like a blind person driving fast through peak hour traffic? No! Because our relationships are self-interested in the overall, general preservation and enrichment of their texture and fabric. Moreover, our prejudices, as pre-judgments, are taken into account in the general process of the suspension, along with our perception of our place in the world. The suspension does not deny the world nor does it affirm it, but, from its midst the world is then re-affirmed in a purified, less distorted form, in a more valuable format with, as a consequence, an automatic enrichment of self-value. It is obviously, therefore, that a loss of our transcendental powers of discernment, a loss of authentication, a loss of existentialization must be reflected in a parallel loss of self-value. Moreover, the intuitive recognition of a loss in self-value in compensation will activate processes to rectify this situation. However, if those processes themselves are inauthentically expressed then processes of true, insightful self-evaluation must be likewise distorted and, thereby, will merely compound that original loss of self-authenticity. Hence it follows that the mere release from being locked out of, or being locked into, the suspension (in general) is of itself not going to rectify the anomaly of this inauthentic situation the effected individual suffering such interpretive distortion. Their conformation with the world at the maximum level of their ability to function is itself in need of some adequate degree of support in order to re-direct and re-assist their new responses in that direction of conformation; a process that certainly cannot be therapeutically `imposed' by that person themselves nor by some other person posing as the therapeutician. Rather, what must be achieved is a process of rapport and mutual engagement that from this position of synchronicity valid ground already appropriated by all the parties concerned can be re-enlarged, re-interpreted, re-integrated, etc. Without doubt our understanding of the motivation behind initially bizarre statements must assist all concerned in this process of re-normalization through progressive acts of conformational re-creation. This is not a recipe for social conformity, but, a recognition of where we stand before others and where they might stand before us without any of us having to absolutely conform to the expectations of others. It is my hope, therefore, that work outlined in this complex paper may be of assistance in this task, and, find some fruitful forms of application in all spheres of interpretation.
	To finally conclude we might say that insight, and the recovery of value, is a blending of the presence of already re-presented insights, is metaphorically like a process of purification or refinement and consequent self-enrichment, is a process of recognition and productive re-arrangement of what we already have to hand or about to have to hand. That in the existentialization of our relationship we should not only let them speak to us but also let them perform for us, realize our need for conformity in this existential sense; an act that is both a personal phenomenon and a social phenomenon, and, by virtue of its non-material bias also a spiritual one for us. 
	In all this let us have our feet on the ground, work at the coal-face of our relationships, and, at the same time maintain the correct degree and manner of transcendental detachment that allows our relationships to resolve themselves through preparation, receptivity, acts of conformity, etc. Therein the transcendental-transformational conformational re-creation of a world of play in play, a shared universe of value, in processes of open existentialization through the non-redundant reduplication, repetition, re-performance of that relational space. The very fabric of our existence allowed to continually re-present itself as presence, always different never the same!
	The presentation of presence only through the re-presentation of presence! The enrichment of presence as a differential process involving the ongoing enrichment of processes of enrichment. The non-existential oriented loss of value taking place when processes are converted into products and never allowed to repeat themselves in a relevant re-duplication of the structural-functions that constitute the logical space of those relationships. Never the mere re-duplication of the same for there is `repetition' and `repetition' and only the former establishes a world of value and a world of insight in conformity with each other! Hence the motto: No mere repetition but sheer repetition. `Sheer' being defined as not mere repetition, never repetition in a mechanical sense but a re-performance with a sense of verve, taken to the limit, a creative use of the re-iteration of hermeneutic processes, etc. In the light of the re-creation of (hermeneutic) value through the productive performance of repetitive processes let me conclude this section with the following important digression.
	What role is there for the use of repetition in the performance of hermeneutic processes and procedures?
	To begin with we must recognize the repetitive nature of the hermeneutic circle and the double hermeneutic circle. In an important sense a different novel is read when read the second time, and a third? The repetition of a close reading re-leases additional hermeneutic value. Such repetiton naturally coming to a conclusion when no more value is for the moment effectively released. Then, again, much of formal or informal hermeneutic procedures revolve around the repetition of cross-re-ferences. Definitions to make sense must in some important measure, perspective or aspect, repeat themselves. Indeed, they only get of the ground through a delicate dialectical dance around the referential presence of each other in which they mirror each other mirroring each other and subtle shifts (in sense and reference and all the significant territory between these two poles) create even more subtle nuances in significance which through processes of repetition become further thematized, presented, made present through re-presentation, given a profound semblance of presence. A sense of `presence' presented and re-presented through the thematization of an existential center in the overall psychic scheme of things, therein mapping its sense of reference (regardless of whether that reference involves a factual modality or not).
	Formal procedures in hermeneutic investigations can take this art of sheer repetition into account through a formalized application of such a process refined as a technique (appropriate to the type of text under investigation). E.g., a manipulative repetition of definitions, which through the discovery or imposition of minimal differences, helps to define the space of that system or systematic-aspect under definitional thematization. E.g., the repetition of textual fragments or parts as like those procedures found in music in the structural-functions of the sonata, Baroque dance forms, etc. E.g., the repetitively thematized sense of personality, and changes in personality, in the main characters of a novel as witnessed by the author/reader. E.g., in the interpretation of a text wherein the hermeneut, or interpreter, finds it more enjoyable making subtle shifts in that being repeated by them that they may thereby discover an even greater depth in their appreciation of the existential being, and center, of that text under re-interpretation.
	We must ask ourselves why is it an existential fact, if accepted, that micro-changes in our reading of a text re-produce a performance of that text that can release even greater degrees of value; especially from those texts that are impregnated with the semblance of a substantial sense of style? Is sheer repetition provocative, conveying a sense of dissonance and provocative re-directiveness? 
	Should we invoke a chaotic phenomenon here? In the modelling of phenomena chaotic regions of relative unpredictableness can be identified when small changes are found to create vastly greater difference in outcomes. One solution to this problem is to see the mere repetitiveness of this situated process as field oriented, background oriented, etc. On the other hand the sheer repetitive differences embedded in those acts of repetitiveness can be viewed as provocative in nature. Then, the dialectical nature between this mere repetition and sheer repetition is resolved to form, among other things, the passage of information, thematization of that re-produced, the creation of aesthetic processes and the release of aesthetic value, etc. This is indeed a subtle difference but one that once intuitively realized creates the world of difference between authenticity and inauthenticity in value creation and the re-evaluation of self-valuation. The implication that herein needs to be driven home is that it is subtle differences in our acts of reading, and re-reading, that re-create a flood of meaning and a relative authentication of that latest reading in a series of readings. An absolutist, dogmatic refusal to shift in our acts of re-reading realizing a potential loss of value. Equally, on the other hand, a refusal to maintain, at least provisionally, a sizeable relative stability in our readings can only result in a nihilistic loss of value in the poverty stricken world of relativism. Forever, a sense of balance should be kept and this attitude is reinforced through the productive use of the passive suspension and the active suspension of the suspension! Along with brilliant acts of sheer repetition the realms of insight and value can now be found to walk hand in hand, seeing eye to eye, sparking an existential delight in their mutual kisses, and, confirming a world of conformational insight through the fruitfulness of their repeated embraces (in nonconformity).
	For practical purposes let me briefly re-tabulate this Six-Legged Format with the following suggested sub-headings:

Six Legged Format For The Determination Of Self-Evaluation

i.	Apparent Transcendental Orientation

Degree of suspension i). 	entered,
				ii).	exercised,
			    iii).	exited.

ii.	Scope Of Phenomenological Translation Of Situation

Degree of i).		situational structures,
	    ii).		situational functions,
	   iii).		situatedness with respect to structures,
	    iv).		situatedness with respect to functions;
I.e.,textual orientation versus context-ual orientation.

iii.	Degree Of Hermeneutical Harmonization Exercised

Resolution of dissonance vis-à-vis text-metatext, metatext-metametatext, text-context, con-text-context, etc.

iv.	Status Of Temporal Orientation

Determination of temporal status of research (in conjunction with spatial, causal and egotistical aspects).

v.	Determination Of `I-You-They' Grid In Socialization 

Looking for balances/imbalances in the social dimension of our hermeneutic circle on the horizontal level (between Ego/suspension, Object/reduction as text and World/ reconstitution as socially oriented meta-text).

vi.	Inter-Affective-Cognitive-Transcendental Balance

	Investigating suspensional balance between the Affect-ive, Cognitive and the Transcendental on the vertical axis.