Looking at the Nature of Complex Value: 
The Practical Treatment of the Phenomenon of Ecological Value*
Part III: From a Critical Point of View

0.   Introduction

	In a critique of ecological practice we will conduct our investigations based upon the following as previously noted:

1:	Ecological value is an example of a complex value.
2:	Phenomenological considerations should take this complexity into account.
3:	Complexity is realized through a number of competing metaphors, and, through forms of value that source distinctive fields of value (e.g., pre-essentially non-integrated essential states, essentially integrated aesthetical states, de-ontological states, pragmatical states, hermeneutical states and/or factual states of affairs).
4:	This complexity is usually non-problematic in a practical sphere by virtue of the pre-existence of working genres of activity that deal with their harmonization.
5:	As practical philosophers we adopt a hermeneutic archaeology in order to focus on such mechanisms of mediation already present, and, in the light of the same proffer possible suggestions in a therapeutic hermeneutics for their critical re-formation/reformation.
6:	Critical re-evaluation of such interventions determining the presence/absence of a comparative existential excess in value-formation, both quantitatively and qualitatively, that arises through such processes of intentional re-normalization. 
7:	Such processes of re-normalization, through re-intervention, normally being seen as relatively ‘non-controversial’ from a practical point of view….. And:
8. 	Modes of integration being thematized through our seeking metaphorical forms of accommodation in the operative interactions between those key-metaphors.
9:	Such investigations noting distinctions, operations, accommodations, transformations involved, etc., in such genre-directed processes…. Whilst:
10.	That in and from the articulation of genres, processes of relative malformation can usually be seen as forms of sequential mistake (through mis-sequentialization, de-sequentialization and/or contra-sequentialization as noted elsewhere). 

	Critical reflection entails the close(r) (transcendental phenomenological) examination of our apparent intentions as deposited textually (and meta-textually) as re-constructed through interpretative (imputation and existential re-)evaluation. (0)

	In Part III let us briefly look at the nature of critical consciousness; outline how we might go about an ecological history and archaeological hermeneutics; examine the nature of therapeutic ecological re-intervention and critically re-examine the problematic nature of ecological philosophy in general. To conduct this enquiry let me use these headings in order to examine our topic of ecological practice from a critical point of view. (1)

*Latest version of paper: www.homestead.com/noelshomepage/noelshomepage3.html

1.   The Nature of Critical Consciousness 

Ecological discourses, practices and critiques are conducted within the ecological life-world. That granted, how do we enter the ecological life-world when most ecologists would agree on the need for an ecological awareness but, I suspect, would not know how effectively to broach and breach ecological controversies in such a manner so as to defuse the same in a deeper negotiated realm of productive dialogue and, thereafter, furthermore, be able and enabled to initiate and maintain successful forms of ecological re-intervention? Am I being too harsh and too hasty here? The presence of ongoing controversies presents itself to me as evidence that the controversial nature of our topic has not been adequate transcended, deferred or defused. On the other hand, seemingly adequate ecological programs are formulated which also implies that practical forms of resolution are also operating on a deeper level of negotiated formulation. (2)

	A life-world is not so much entered as, on one hand, more fully embraced or, on the other, more overlooked through our attention focusing on some other life-world (or allied set of life-worlds). In the emergence of an ecological life-world we, all as ecologists too, have in a sense emerged with it. Our entry, therefore, is more a diving more deeply, or less deeply, into the ramifications of the distinctive nature of its core of beliefs, practices and consequences from processes of re-intervention. Let us examine the nature of our metaphorical entry and exit from such a realm along with the nature of critical consciousness. (3)

	What is the nature of critical consciousness, or, how do we go about being critical in an insightful manner? (4)

	The object of critical reflection is intentional consciousness but as fixed and discerned indirectly through textual traces as deposited upon the fabric of the world be that in the form of classical texts (such as letters and books, etc.), non-classical texts (such as footprints and artifacts, etc.) or that as deposited in the form of ‘memories’ ‘upon’ our own brain and/or the brains of others. All intentional depositions are also meta-textually formed through the imposed form of their apparent intentional content (e.g., a text with the look of a letter) and through meta-textual inclusions (e.g., through the textual presence of introductions, definitions, commentary, conclusions, etc.), framing devices (like a book of poems being seen as a ‘book of poetry’) and the sense of appropriate contextualizations (wherein the greater semblance of meaning is apparently existentially delivered as in an insightful and critical essay, some other form of commentary, etc.), etc. Memories, when re-presented, are re-constructed and can be classified by adoption and adaptation of meta-textual genre/s, textual reports reporting the same be that in the form of verbal reports, written accounts, non-verbal indications, or as in further processes of processes of memory itself (e.g., the continuing memory of the happy memory of the first meeting of someone whose company we enjoyed), etc. (5)
	How is critical consciousness exercised? Through an overall transcendental suspension of the intentional (process and) content under critical examination. The process of fixing intentional content and its parallelization is conducted through an overall transcendental suspension reinforcing our closer attention to intentional detail as that preserved in intentional retention. Therein and thereafter we attempt a textual rectification of relatively anomalous textual material. Then we seek a re-normalization of that textual-body (as a representative body of texts) in order to ascertain what ‘distance’, if any, there is between the ideality of our topic and the current reality of that same topic. Processes of re-intervention being formulated through an incremental re-augmentation of prior patterns of intervention in order to attempt a minimization of that psychic sense of distance. All this is representative of that reality under examination in and through the re-presentation of a simulation of a simulation, i.e., as a re-simulation (and therein as a retention of text, etc.). The relative phenomenological ‘reality’ of a set of ecological re-simulations being determined in a process of re-evaluation through an appreciation of its overall comparative addition or loss of richness of active modes engaged and the richness of those modalities adopted and adapted to the textual phenomena to-hand. A sixth critical consideration being an appreciation of the possibility for processes of re-invagination to compliment and or supplement our discursive, practical and critical investigations into the augmentation of ecological value. (6)

	The set of the following headings being put forward as a provisional formula for critical practice in ecological thinking, namely, rectification, re-normalization, re-intervention, re-augmentation, re-evaluation and re-invagination. (7)

	To that extent possible, textual depositions are re-read; it is to that extent that intentions are effectively re-presented. Then, the same are paralleled by their counter-textual reporting in order to establish this sense of an overall transcendental suspension. Various hermeneutic observations, rules and insights re-constructing such interpretative maps (as simulations/re-simulations). (8)

	As noted our critical processes are also mapped within the formula of rectification, re-normalization, re-intervention through re-augmentation, etc. Let me look more closely at this formula that also applies to critical ecological awareness (besides being applicable to all other forms of critical practice). Texts are re-read and a collective reading is realized that is relatively rectified. A vision of normality is ideally envisaged and the reality of our rectified reading is also read in parallel – with the resulting textual distance recognized as that potential to be overcome through re-intervention. This ‘distance’ being between a ‘collective rectified textual representation’ and a ‘re-normalized representative ideality’ of that same situation or state-of-affairs. Re-interventions being utilized to re-establish the harmony of rectified readings in the light of this ideal reading (or set of idealized readings). Re-interventions taking the form of the adoption and adaptation of previous forms of intervention and in an incremental manner re-augmenting them in the light of this collective sense of (phenomenal-phenomenological) reality. A process of critical re-evaluation measuring the apparent progressive realization of the successfulness or non-successfulness of this process of incremental re-augmentation and re-direction of prior patterns of intervention. The whole process being therapeutically re-written with that type of end in mind wherein this distance has been effectively re-crossed/crossed out but never completely crossed over and relatively defused be this in an ecological frame of reference or some other. Hence the ongoing re-presentation of the corresponding life-world through this corresponding resolution of its distinctively associated sense of style. (9)

	Again, let us ask how does one appear to enter a particular life-world, say, an ecological life-world even though our being-in-the-world has already equally emerged within the same? Our ‘entry’ is re-presented in and through a re-focus on the general dynamics of ecological problematics, or, re-viewing a type of particular ecological problematic, or, re-seeing of a specific instance of a certain type of ecological problematic. Through this form of re-engagement we enter into an ecological relationship with the world-to-hand. Therein and thereafter we perceive an ecological history (from the differences genetically arrived at as discerned temporally and spatially) from which, in a temporal examination of the hermeneutic treatment of the meta-textual traces that parallel textual traces (as embedded in their co-entracements), we can then form an archaeological reading of the same through our seeing how changes have been ‘progressively’ and incrementally re-developed through time. Moreover, in the same vein, albeit in a prospective light, we can envisage, optimistically, future transitions to a more therapeutic ecological approach; a gap or potential difference between ideality and reality that is relatively closed to that extent possible (in accordance with the type of normalization/re-normalization thought to be achievable given that locale, conditions of possibility, costs of translation and re-intervention as discerned in a critical evaluation/re-evaluation). Moreover, the dynamics and consequences of the whole process can be re-visited in a critical re-appraisal of the same process albeit from a more virtual point of view (since the process of re-intervention and critical re-evaluation cannot be completed in present time consciousness except ideally). (10)

	Let me give an example to illustrate this critical manner of ecological reading and its re-evaluation of the value of such a process and procedure. (11)

	Let me briefly look at the associated ecological ramifications that become re-focused upon in times of rapidly increasing oil prices. A relatively majority perspective is the annoyance at having to pay more for the same amount of petrol used in our cars. On the other hand, there is a relatively minority point of view that welcomes potential diminution in the use of fossil fuels (even though higher prices can also feed into a greater degree of exploration for oil resources and the wider utilization of known resources more difficult and costly to exploit). But we have been here before! In the 1970’s oil shocks much speculation was channeled into how we might better adapt to such steep price rises in the cost of oil. Various green or relatively green projects were announced to then be put on the backburner when prices considerably dropped. Still, in the intervening years between such oil shocks of the 1970’s and more recently, emphasis on economic renewable sources of energy have been taken off the drawing board and actually put into practice. Witness the reachable target of 20% as projected by Britain, and, that France gets about 70% of its energy from nuclear fuels, or, that electric cars and hybrid cars are already in production albeit in small numbers with a relatively higher costs in comparison to a well-developed and more deeply entrenched petrol driven motor economy. The various points I would like to make here are the following. Historically we have already experienced oil shocks (as in the 1970’s) and a language already exists to present and/or examine the same. As such a language is bound up with how we might deal with this type of problem, namely increased oil prices, and our proposed interventions in this regard are more matters of re-intervention. Associated with this language is a sub-language of ecologically more sensitive solutions and resolutions. Thence the point I am trying to make here is that we have the presence already of a hermeneutic apparatus that re-cycles interventional programs hence this general concept of re-intervention and this more specific concept of ecological re-intervention. From the sedimentation of this type of interpretative scheme we can formulate an ecological history from which through noting its incremental sense of re-development we can then formulate an ecological hermeneutical archaeology. Because re-interventions are never precisely repeated we also have the associated idea of an incremental sense of re-direction (which can also be the complete opposite in a turning around of previous processes of intervention). Moreover, we should also be aware of the potentially chaotic nature of the consequences of incremental additions or subtractions from any system be it ecological or non-ecological in orientation (with the possible advent of catastrophic changes in [ecological] state). Falling back on to this set of ecological projects to overcome both the increase in the cost of oil and the cost of an oil economy to the environment at large, new projects can be re-formulated and exercised through a picking up of old projects and giving them a new sense of re-direction be that either through a radical re-drawing of those old projects or through a conservative project of mere re-implementation. In this instance of this general example we have a rather rich resource of texts in which many projects were mooted and some were developed and a few bought to profitable fruition. An ecological archaeological hermeneutics would note the same. A therapeutic hermeneutics would attempt to discern trends in this regard that would appear to have a positive impact if it were to be the case that they were able to be given a future application and successful instantiation. A critical ecologically oriented re-evaluation attempting to discern which of those projects advances an ecologically oriented agenda. That agenda being defined in a variety of ways in keeping with the spirit of an ecologically oriented sense of life-world, e.g., as those proposals with a lowered carbon footprint, and/or, as less environmentally damaging, and/or, as preserving both a quantitative and an qualitative sense of modal richness, and/or, as proposing a positive complementary and/or supplementary  sense of ecological advancement through envisioned forms of re-invagination, etc. (12)

	To sum up let me say that critical consciousness is achieved through a closer reading of the ideal transcendental configuration of the relevant intentionality as represented textually and meta-textually in its associated textual entracements. Such critical reflection is achieved through the imposition of an adequate overall transcendental suspension wherein the sense of a re-normalized ideality is to be more closely approximated in and through our critically re-directed incremental adoption and adaptation of prior patterns of intervention, i.e. through critically re-directed processes of re-augmentation. Critical processes of re-evaluation attempting to critically appreciate the often complex phenomenological landscape associated with such programs and processes of re-intervention in and through the ‘light’ of a perceived ideal re-normalization (along with the possibility for multi-modal forms of re-invaginated augmentation). (13)

2.   Ecological History and Archaeological Hermeneutics

	Having broached these topics of an (ecological) archaeology and therapeutics let me explore in more detail what would be entailed in these types of reading. (14)

	Because all intentionality is genre-driven all textual entracement will exhibit this given an adequate hermeneutic frame of reference that would allow us to discern the same. Processes of existential re-evaluation then attempting to appreciate the comparative existential merit of that under representative examintion. Here existential richness is differentially appreciated as a possible augmentation of the existential richness as present prior to that innovative re-intervention and subsequent transformation of practice. Re-interventional re-direction we assume was conducted with the expectation of success (through the resolution of particular and/or specific problematic situation-types/situations). Successfulness is an improvement of the value of that transformed practice over and above its immediately or near prior configuration. In other words we seek the differential value difference between configuration and its transformed re-configuration (as developed and obtained through re-intervention). This modal richness being evaluated as indicated elsewhere, i.e., in both quantitatively and qualitatively terms of reference as previously defined. (15)

	An example of the above might be found in the recent controversies over the proposed federal/trans-state management of the Murray-Darling Basin in terms of the utilization of water resources that hitherto had been over-used, mis-used, and, as possibly further shrinking over time. (16)

	In recent ‘management’ of these water resources, upstream locations often benefit at the expense of those further downstream. The environmental part played by this river systems on natural ecological systems has not been effectively represented as witnessed in declining bird populations and dying river gums, blue-green algae and the silting over of the estuary, etc. Moreover, some forms of land use exercised during a drought, and perhaps even during non-drought-like conditions, such as cotton farming, e.g., might be regarded as highly questionable? In the above configuration, in their current demands on these river systems, we have in place sets of agreements, obligations, rights and responsibilities that are desperately in need of re-configuration. Re-configuration demands a re-dissemination in power and consequent alterations in current power structures! A process of transformation that could well be painful for all parties given this limited resource and greater limitations that will need to be placed upon it. Obviously, if a re-dissemination of power is called for then an evolution of political structures in this regard is seriously called for (given that the parties concerned cannot cooperatively resolve this issue to the benefit of all parties). In this a great degree of political will, and goodwill, is called for in order to effectively re-allocate the distribution of this valuable resource. (17)

	Given this need for a transformation in political structures, be that through conservative forms of re-augmentation or through more radical forms of intervention, how could such a force effectively better operate in that (evolving) climate? No doubt through some form of a prioritization being placed upon those resource-consumers; all parties concerned first  making their submissions for use and being adequately judged to what extent they may or may not be a party to a newly re-written, collective agreement in this regard. Into this new mix, various previously relatively unrepresented parties may need to be effectively brought into these calculations. The ecological richness of these river systems needs a certain quantity of water and a certain qualitative pattern of flows as a bare minimum for ecological health. This bedrock of such a comprehensive agreement must effectively be first put in place! Loose your environmental richness and imaginable and unimaginable consequences might well flow from that degree of damage and/or destruction. Farms need to function in the midst of a well-functioning natural ecology. Who knows what the lose of certain key species might do or not do? We need our birds and bees, our insects and trees along with our healthy rivers for a host of functions perhaps not even recognized at this point in time. Moreover, it is our duty to have a duty of care in this regard. Thereafter, with the residue, a further hierarchy of water usage needs to be drawn up. Should we water well established fruit trees whose death could well mean the loss of ten to twenty years of prior investment? Should we use vast quantities of upstream water in the growing of cotton (even though that industry might claim recent improvements in the reduction of the quantity of water that might now be needed in that industry?)? And what of the need for water in other forms of agriculture like cattle, dairy, sheep and crop growing? Then, by whom and how should larger corporate farms be represented versus smaller farm holdings? Is there some mechanism or set of mechanisms that might better arbitrate this prospect of interminable negotiations? Fortunately, a considerable body of negotiation has already taken place and it is upon this basis that one should re-intervene through a re-augmentation whether that form of re-writing be relatively conservative in orientation or radically innovative through processes of distinctive re-direction. Beside necessary forms of governmental intervention (in order to protect ecological considerations, e.g.) adequate price mechanisms might be a good path to re-explore? Perhaps written with seasonal flows and fluctuations in quantity in mind? Interventions taking place in such a manner so as to conserve the overall quality of that ecological  area of focus in the light of our vision for it re-normalization..(18)

	From the above example, of the need for a re-configuration in ecological re-intervention, what points of inference might we like to make in regards to this process of an ecological re-dissemination of power along with other relevant observations and speculations? (19)

	That re-configuration is a re-configuration in the dissemination of power! That vested interested need to be represented along with the proper representation of all relevant non-vested interests! This often needs an appeal to a higher force, be that governmental or non-governmental in orientation. Moreover, it makes sense that all parties be aware of all the relevant issues and be treated openly and equally even though the imposition of price mechanisms and other mechanisms of control will most likely not be to the liking of both vested and non-vested interests given our natural tendencies and desires to be profligate (on either the behalf of our own interests or the political interests on whose behalf we may tend to over-commit ourselves to as either for or against). (20)

3.   Therapeutic Ecological Re-Intervention

	Given this prior development of an ecological history, and from that a specialized formation of an ecological hermeneutical archaeology with its demonstration of prior genres and processes of relevant negotiations in this regard, also in and through an interpretative rectification of all the assembled texts utilized in both of these missions, how do we proceed to an ecological therapeutic hermeneutics and an adequate ecological program of re-normalization with its imposition of patterns of ecological re-intervention (along with adequate mechanisms for their effective appreciation through critical re-evaluation?)? (21)

	With political verve and imaginative foresight! Along with an openness to the need for a continually ongoing re-appreciation and re-definement of our commitment to this process of re-normalization. And all of this needs to be conducted within the necessary degree of an adequate imposition of an overall transcendental suspension. Our ontological commitments and our epistemological commitments must not be impediments to the degree of transcendental scrutiny necessary for all critical process of judgment that need to be truly critical both in aspiration and in practice! We need commitment but we should not be over-committed! We should have convictions but we should not stand convicted by the same! Only through the adequate exercise of an overall transcendental suspension are we ensured of our moving in that critically effective direction, a state of affairs that can also be augmented when this type of attitude is exercised communally by vested interests and on the behalf of those non-vested interests. Often a democratic process can better mirror this normalized outcome although its best chances of success arise when talented individuals best represent this type of position or attitude of a committed openness along with an ability to resolve problematic issues  in an advantageous position for all the relevant parties to that extent possible, when and where possible. (22)

	By what rules or insights should an ecologically therapeutic hermeneutics operate? Through, where possible, one can establish a relatively consistent sense of re-normalization and in the light of the same a relatively consistent ecological program of successfully oriented ecological re-intervention. And that the same is effectively managed only in a program of re-directed augmentation of current ecological forms of intervention. Let me look closely at this principle or guide-line. (23)

	In an examination of a relatively rectified archaeological hermeneutics we should perceive trends over the course of time in those processes of negotiation that are relevant to our ecological investigations. In an extrapolation of these historical trends, an ecological program is drawn up in the hope that our successfulness would see our ecological niche, locale or background as more closely approximating our vision for its re-normalization. Successfulness being measured in the light of this diminution in the potential difference between an idealized re-normalization and its current representation. In such a program, relevant forms of prior intervention are re-written with or without an obvious sense of re-direction (relevant to their intended missions). This program ensuring that a re-configuration of ecological intent is based upon the necessary changes in political dissemination and power structures to be associated with such political forms of transition and transformation. Therein and thereafter, the adequate installation and maintenance of mechanisms of ecological control need to be inaugurated in the hope that ecological richness is advanced if not merely maintained, preserved or conserved. Critical procedures of re-evaluation being drafted in the light of those mechanisms in order that quantitative and qualitative evaluations can be made in this valuation of ecological value. Processes facilitated by the witting or unwitting use of an adequate overall transcendental suspension in the course of their exercise, a natural state of affairs to be found in our own passages though this World-of-Life and its infinity of life-worlds both ecological and non-ecological in aspect. That this harmonized navigation between life-worlds too is already in place for us to re-negotiate. Thence the relatively non-controversial nature of complex practice when treated from a relatively practical point of view. Although not without a vigorous conversation, all parties arguing on their behalf or on the behalf of those parties that could not be directly represented (such as the environment at large or on aspects of a niche or locale on a case by case basis). Still, in practice forms of agreement are usually reached be they in part or in total, be they provisional or finalized in format. (24)

4.   The Critical Appreciation of an Ecological Philosophy

	Just how are we to critically appreciate the exercise of an ecological program of re-intervention? (25)

	Through making explicit the objectives and goals already embedded in the formulations of our ecological programs. This is to be re-appreciated under the heading of an explication of the sense or senses of re-normalization that is or are already embedded in our practical ecological philosophies already to-hand, and, any shifts or transformations recently conducted within the same towards that type of goal. Moreover, successfulness must be measured, eventually, by the apparent successfulness of those programs. Again, such terms of reference will turn on how we evaluate (external) modal richness (quantitatively) and the (internal) richness of those modalities as a differential over time. Moreover, a wider and deeper picture will also be able to be formed when we integrate such understandings more comprehensively in  a representative sense of vision. E.g., the mere preservation of iconic species might give our programs an aura of successfulness when the relative independence and interdependence of such programs to be eventually self-supporting may be more undermined through a progressive loss of habitat, continual non-existential human interference, etc. Should we judge as unsuccessful the unsuccessful return to the wild of pandas in China despite the preservation of this species in comparison, say, to the successful non-hunting policies enacted in law towards crocodiles in this country of Australia and their now non-endangered status? Or, should we draw the moral that successfulness is to be judged on a case by case basis in terms of the ecological programs separately brought to those individual situations with the implicit formulation of their own internal visions of successfulness. Or, again, should not this test of independence and interdependent stability of a species (or a certain segment of the environment) be a super-criteria for successfulness? Certainly, all forms of process that promote the reasonable and practical advancement of ecological richness should be regarded as successful when realized to some degree or other, however, as always, some forms of successfulness are going to be more successful than others although not without creating new ecological problems. E.g., like our ‘swimming’ in now crocodile ‘re-infested’ rivers. No doubt, something, we might wish to hopefully re-learn to live with by swimming elsewhere. Re-discover to what degree we must all learn to re-accommodate ourselves to the natural world and the world of each other and those from other cultures (that themselves may or may not be endangered too so to speak). In all of this living-with-others is an existential element of sharing ourselves with the other in the hope, already demonstrated, that the other would share themselves with us. Let me conclude, to that extent I must, within the restricted space of this essay, by examining this necessary element of the existential and the part it must play in an ecologically friendly environmental philosophy. (26)

5.    Overview and Conclusion

	What is the difference between an existential(ly oriented) dissemination of power and a non-existential(ly oriented) dissemination of power, and, what relevance does this bear upon our understandings into the nature of a complex ecological philosophy? (27)

	In an existentially oriented relationship one acts on the behalf of that relationship through the psychic center of that relationship and not so much directly through intentional participants in that relationship (in a relatively non-existential manner of control and/or manipulation). Our point of view is then relationship oriented. Moreover, because the sense of the psychic whole is greater than the sum of the psychic parts, and, an existential excess is discovered in the ‘body’ of that relationship (as embodied throughout the entirety of that relationship as a qualified self-organized totality) we are then able to discover and redirect that surplus of value, being informed by that relationship, in that direction that potentially appears to augment the being of that relationship and the being of that relationship before all other possible relationships. ‘Being’ being defined here in an existential sense of its modal richness both quantitatively and qualitatively (subject to our formula of six existential conditions of ecological advancement). Furthermore, being is promoted, obviously, through its continued existence and the sense of the existential promoted through its facilitated negotiation in that regard. (28)

	In the light of the above, an existential dissemination of power is an act of power exercised on the virtual behalf of that relevant relationship (within its orbit of negotiated relationships to the wider world-at-large). Power is directed through the psychic center of that relationship and not so much through one or more intentional participants directly participating within that relationship. In effect, we have inadvertently exposed the natural democratic basis of all intentionally directed power relationships! Our cooperation is elicited, be that by coercion or choice on our part. Intentionally we change course. Our intentions re-configure the textual world when apparent or not to others. Moreover, in the course of this process, there is a witting or unwitting reconfiguration of our power-relations with all others whether that be to maintain in effect the status quo or to radically re-direct the same. Underneath this re-dissemination of power is a degree of democratic cooperation whether coerced or non-coerced, and, a degree of resistance by virtue of the fact that all further re-disseminations of power flowing from us and through us, whether initiated by others or ourselves, is not able to be perfectly reduplicated and thence a non-mirror of the original intentions behind it to the extent they could become thematizable by ourselves or others to ourselves or others. Into these fluctuations of disseminated power and resistances in the re-dissemination of the same (whether by ourselves or others) a degree of existentialization and/or de-existentialization enters into these processes of intentional expression by virtue of the extent we act on the open behalf of the relevant relationships themselves and/or on the closed behalf of our own senses of self. How is this existential sense of openness to others possible and why should that be the default position, so to speak, when we all know that the good are soon plucked like ripe fruit from a tree? Indeed, how could we operate a sound ecological-environmental philosophy if we were to expose ourselves to the absolute mercy of others who all too often, it would appear, can show no mercy (as evidently witnessed in the unrelenting doom and disaster of world news and how mankind can all too easily capitalize on the misfortune of others)? (29)
	
	Our relationships continually inform us about the world and we inform them about this same sense of world. In an existential attitude we attempt to re-form/reform those relationships in, on and through the behalf of those relationships from the point of view of those relationships. A collective, totalistic-like sense of relationship by virtue of this intricate web of relationships being continually re-negotiated both wittingly and unwittingly. We live in a world with-others that is ‘our’ world. In and through such a ‘world’ we are given our sense of dependence and place that is also interdependent. Here we have rights and with those rights also obligations! Without such a world we could not survive the next instant, without others we could not even think the next instant! For the ongoing continuation and sheer preservation of this world-before-others the advancement of an ecological life-world must play an increasingly important role. Indeed, it is the sheer ‘ecology’ of such a world that supports our being with-others. Into this rich mix of negotiations negotiated by-us and by others for-ourselves and for-others, along with all non-negotiables, like the sheer fact of the air we breathe and the ground upon which we are to stand, that we must stand with-others and find our place with-others. In this existential sense of a living world we are neither apart nor merely a part. Ultimately, we can only existentially enrich ourselves through an enrichment of the world and never at the mere expense of that sense of world. In turn, it is only through this existential sense of world that we find a satisfactory sense of value, a sense of value that is earned and bestowed but never merely appropriated. All this is the ecological nature of ecology, the existential nature of all worlds-of-life to that extent we can be informed by the same and act on their behalf in order to find ourselves truly acting on our own behalf. Finding our ecological being in this world-of-life with-others, before-others, through this sense of an existential re-configuration of power which we must share with others and others must share with us! So, to end this paper, let me offer some tentative guide-lines as to how this existential sense of being can be brought to bear on the viable integration of a practical ecological lifestyle as an existential way or life within this life-world of increasing ecological concern. (30)

	Let me apply this attitude of existentialization through our six existential conditions of ecological advancement and awareness. All six factors being facilitated through our openness to an overall transcendental suspension (wherein we continually suspend… suspend the suspension… and suspend it again… and again… simultaneously). (32)

	In rectification we need to call a spade a spade. In our ecological awareness we must confront ecological loss head on. See it for what it is and say it as it is! If it cannot be ameliorated then we should find compensation from those permitting and conducting such a program of ecological damage and/or destruction. Furthermore, arguments and counter-arguments need to be tested and properly weighted. Be skeptical (say about climate change) but not mere skeptics! Weigh arguments presented by both sides. As hermeneuts, for all must interpret our way through this negotiated world, see an empty cupboard for what it is when it is empty. No set of arguments can fill an empty cupboard. The mere reliance on rhetoric alone is just not good enough. Adequate substantiation is needed to give our positions, albeit adequately suspended, the right degree of evidential support and the right degree of asymmetry (metaphorically outside the suspension). An adequate recognition of such asymmetry projecting us responsibly back into this world-with-all-others(32)

	In re-normalization see where we have been and where we can go! And how far we have ‘returned’ or ‘not been able to return’. Returning the world to a mere wilderness is just not practicable nor necessary. But some wilderness is good for our planet and our existential sense of soul or spirit. In its contrast it tells us where we have come from and where we should go (through an open, balanced attitude towards the world in such a manner as to advance the greatest possible degree of richness and integrity). (33)

	In re-intervention see how practicable your ecological program is and how it could be advanced. Intuitively try to understand to what degree a viable process of renormalization is being conducted on a case by case basis and in terms of a wider picture as well. (34)

	In re-augmentation be aware to what extent our re-appropriations are appropriate and to what extent our adaptation of such adoptions are also proper, adequate to the situation-to-hand. Always looking out for negotiations of an existential nature and looking out for those negotiations that are not going to be negotiated in an existential fashion. Operating, when and where possible, on the behalf of that relationship entrusted to us! (35)

	In re-evaluation try to existentially judge to what extent there has been an augmentation of ecological value (or to what extent there has been some form of compensation for the same). Better is always best, best is never possible and good is just not good enough. In our increasingly sensitive and ecologically damaged world, let us ensure overall that there is both an advancement of value on a case by case basis and that there is a collective improvement in how we stand within this world before-others. (36)

	As in the game of chess we think we have a good move, always look for one that might be better if that is possible. Also think outside the square and through re-invagination find further augmentations of ecological value that will enhance our being is this World-of-Life, in a sense of world already subject to so much loss. (37)

	The above formula, I am sure, should help us to find and disseminate enhanced visions and versions of value-and-power in all the other spheres of our being-before-others; all worlds-of-life spilling over into all other worlds-of-life and therein enriching our existence to be as a ‘person’ who is both independent and interdependent within this one-World-of-Life and whose ecological richness and advancement must enrich and advance us all!! (38)
	    					   Noël Tointon, Sydney, 3.8.08.