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Part LXXIV: Transformation through Re-Self-Organization!
The Phenomenology of Events: Part III: Critical Ramifications*
0.
Preamble
The concept of ramifications includes both present implications and future consequences
as can be envisaged. Our theoretical examination of events through a critical phenomenological
perspective indicates the practical importance of appreciating just what meta-textual genres are
being invoked. An appreciation of the meta-frame of reference invoking the commonality of that
event, set or series of events under investigation is often taken for granted. As a result the nature of
that event as phenomenologically constituted is misunderstood or worse. Then, in considering
phenomenological descriptions and hermeneutical translations or transformations of an event, etc.,
such misunderstandings may well, if not inevitably, damage, such appreciation. In this section
dealing with the critical ramifications of such misunderstandings I will look into how the metaphorical-like appreciation of this commonality of genre is better approached. ‘Critical’ in the two
senses of having a better understanding of how events are treated in intentional consciousness as
‘evidence’ (and thence their prime importance in informal everyday parlance and other more
formal fields like the legal, historical, scientific and culturally-critical, etc.) and how the invocation of adequate overall transcendental suspensions, etc., can rectify textual anomalies (along with
their associated textual churn, textual darkspots, non-avoidance of adverse ramifications, defective
political positionings, etc.).1 (0)
1.
Introduction
First, I will summarize key points on dealing with our phenomenological and hermeneutical appreciation of events, be that as an event, event-phase or event-moment, a set or series of
events. (1)
Next, the concept of the critical will be re-introduced along with a sketch of a treatment-retreatment philosophy as it relates to translations and transformations of our genre-based
appreciation of the intentional constructions being observed and should be observed within our
reconstruction/s of event-horizons. (2)
Then ramifications of the metaphorical-like commonality invoked in a meta-textual genre
approach to events will be closely examined. (3)
Last, in a series of provisional conclusions the critical ramifications of this exposition will
be briefly indicated. (4)
*Latest version: www.homestead.com/noelshomepage/noelshomepage4.html
‘Textual churn’ as an indication of points of ongoing proliferation. (indicating points of ongoing oversight).
‘Textual darkspots’ indicating points of oversight not implicated in either textual churn or adequate representation.
E.g., in the current US Presidential Elections issues concerning the state of the current and future housing market in the
US are noticeable through their loud absence.
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2.
The Phenomenological, Hermeneutical and Existential Construction of Events
The emergence of the intentional on a cognitive level remains a field phenomenon. The
distinctive textual differences that emerge in the intentional event are treated as phenomenal-phenomenological differences to be focused upon. Whereas, in contrast, the commonality of
that field invoked and exercised is both hermeneutic and meta-textually genre-oriented. The
productive relationship between text and meta-text, between this simulation of the phenomenological and the hermeneutical, creates a third element of the existential, i.e., the emergence of a
surplus of value. However, the value of such value is more to be found in its comparison with other
instances, or events, of value-formation. In this light, the productive resolution of this relationship
between ‘foreground’ textual-dissonance and ‘background’ meta-textual consonance is the creation of this dimension of the existential. However, the existential, in turn, cannot be the sole focus
of such a relationship as that would destroy its epistemological prior grounding in the relationship
between the relevant paralleling of text and meta-text. In other words, all three aspects must
co-operate and enter into a mutually correlative relationship of ongoing dynamic balance. Such
‘balance’ is another word for an overall transcendental suspension. Again, this tripartite dialectical
interaction simultaneously mirrors the hermeneutic circle of comprehension as discussed on numerous occasions elsewhere. Thence this dialectical relationship between text, meta-text and
non-text (to the extent an act of ‘reading’ is had without the thought of ‘an actual act of reading’ in
a cognitively-conceptual sense2). Furthermore, the productive relationship between these three
idealities or moments (of the phenomena-phenomenological, hermeneutical and existential) is a
transcendental/trans-conceptual mental event where judgment is productive of distinctively resolved patterns of value-formation (that cannot be absolutely reduced to judgments delivered
retrospectively in a cognitively-conceptual modality). By such means, analogically we get the
chaotic formation of intentional events (or intentional acts) which are deposited in the formation of
a parallel set of depositions in a depositional event, set or series of such events. Reading a text
creates a new text (even if that thematization be a rereading/re-reading of the same text now more
closely read, mis-read, and perhaps now radically re-read, etc.)! Let me summarize this paragraph
in less technical language. (5)
A text (be that a classical text in the form of writing or a non-classical representation of
something in the world, etc.) is in a relationship with its genre of interpretation (and behaviour,
etc.). The more apposite use of meta-textual genre is usually more productive of existential value
(non-reductively realized in the course of this harmonic interaction). We can call this an act of
‘reading’ (be it classical or non-classical in orientation). However, an ongoing dialectical balance
must be in place between these three aspects/dimensions/moments/idealities, etc., for the productive formation of value. So, correctly, the semblance of the formation of non-reductive, existential
value can only arise through a balance of these three aspects of the phenomenal-phenomenological
(or textual), the hermeneutical (or meta-textual use of genre) and the experience of a non-textual
element of the existential… (6)
Put even more simply: in a balance of text, meta-text and non-text the semblance of existential value if formed. A richer semblance of value-formation being seen as more existential in
orientation… (7)
2
Because the intrusion of this cognitive orientation would disestablish such value-formation.
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An event, etc., in its intentional presentation/representation/re-presentation, is to be appreciated through this heuristic tripartite device (of the overall transcendental suspension/overall
hermeneutic circle, etc.). Now we are in a position to understand the role of the critical by means
of this comparative appreciation of the existential value that is formed in this tripartite scheme.
The critical being comparatively determined through the invocation of those means that deliver a
comparatively greater semblance of value. (8)
An analogy might be apposite (given this highly technical, theoretical background just
articulated): A beautiful painting can be seen as a painting that is found to be more productive of
aesthetic value in our appreciation of it than a less beautiful painting. Such an experience is found
to be aesthetically richer. Hopefully, the cultivation of our aesthetic taste is paralleled by the
similarly productive exercise of others in this same regard. By such means, over time, hopefully,
we find a relatively inter-subjective appreciation both in a certain art-world and outside the same.
Works of art that provoke a greater semblance of existential richness being subjectively and inter-subjectively regarded as better works of art in their associated art-world. The simulation of
such a relatively greater excess of value outside that associated art-world in question being viewed
in the same light, in and through a variety of lenses, as beautiful, aesthetic, interesting, valuable,
etc., etc. This analogy equally applying to all other (ordered) (transcendental/trans-cognitive)
fields of judgment, e.g., the de-ontological, the pragmatical, etc., etc. (9)
Our appreciative judgments, in this regard, being regarded as inter-subjectively viable
when we find others of a similar opinion. However, such inter-subjectivity is reinforced when the
opinions of others are found, effectively, to be reproducible to the extent that comparatively
greater degrees of value are found to be released through such critical intentional acts/events of
appreciation. Obviously, value is released through its overall transcendental suspension of our
informed representation of its associated basis of emergence. So, we look at the same painting in a
critical similar light where we place our intentional acts of examining that painting under an
overall transcendental suspension. Intentionally engaging that imputed work of art by such means
in effect allows us to simulate an inter-subjective like experience of value, a state of affairs whose
inter-subjectivity is reinforced when this aspect of our careful experience is found to be reproduced, delivers a comparatively greater semblance of existential value in accordance with inter-subjective opinion, etc. (10)
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3.
The Connected Concepts of the Critical and Retreatment
By the critically enacted utilization of the overall transcendental suspension (and its mirroring in the overall hermeneutic circle) a sense of the critical emerges. This emergence of value
transforms that under such reflective examination. Hence this critically enacted re-seeing of that
under such inspection. (11)
What is seen and judged is done so through the use of an apposite genre or apposite set of
genres. A geologist looks at the countryside through a geological lens. A tourist might view it
through the eyes of a tourist, etc. Similarly, to review the same seeing through a more critical
perspective then another genre or closely allied genre or set of genres will be invoked in this more
critical stance. So, e.g., we learn to see, and, we learn to see critically through another form of
seeing. In time we become more skilled in these tasks we set ourselves. An accumulation of skill/s
arising through the enriching of the apposite background/s, i.e., genres, invoked in such skilful
re-direction of the intentional. Different tasks invoking different genres or different aspect of the
same or similar genre in order to accomplish such intentional behaviour. In effect invoking processes of transformation in our intentional appreciation of those intentional states of affairs. Processes of translations (as a rewriting of intentional form) or transformation (as a re-writing of
intentional form) invoking a transformational philosophy as examined elsewhere where processes
of relational treatment are retreated in a form and format higher by one meta-degree in meta-status.
Then, such re-treatments are in turn re-treated back to a meta-level of exposition more often in
keeping with the original object-status of that initial state of affairs that underwent such treatment/retreatment, etc. A critical perspective noting the intentional constitution of the original state
of affairs, all pathways of treatment and retreatment, etc., and all differences that may arise therein
or thereon. The critical atmosphere of the overall transcendental suspension/overall hermeneutic
circle, etc., also ensuing that such intentional production/reproduction/re-production is critically
clarified and disseminated. Clarity also being brought to our investigations when the nature of the
invoked genres of exposition, etc., are also clarified and adequately exercised. (12)
4.
The Construction of Genres versus Genres of Construction
Thence the construction of genres to filter our intentional simulations and research, being
that either everyday in manner or critically enacted. This reconstruction noting genres invoked and
unpacking their particular adoption and their specific adaptation.3 In essence, genres are not so
much constructed as re-constructed. Reconstruction through mere adoption and re-construction
through the chaotic re-direction of the novel. In this light, novel situations are appropriated
through the re-construction of a genre already to hand or a mix of genres… in the formation of a
resultant hybrid genre. (13)
A closely connected set of philosophical problem now needs to be examined (and resolved). How can we obtain evidence for something that no longer exists? How can evidence be
obtained for what already exists given it is what it is as it is? Then, how could future evidence be
3
I am making a technical distinction between a particular genre-type (in its generality) and a specific uptake of
that genre through its individualized re-configuration. The particular being a less generalized form of generality. The
specific being the specified detailing of a particular type.
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sought when the future does not yet exist, etc? Or, how can something relate to itself when it is just
itself, no more and no less? (14)
This type of problem relating to self-reference (as to how something can relate to itself) can
be completely obviated given the understanding that the phenomenal-phenomenological world of
experience is replicated in intentional consciousness, i.e., simulated through resimulation, on
various epistemological levels of engagement. In this sense no object-state is ever encountered as a
pure object-state. Texts are arrived at through textualization. Textualization is realized through the
meta-textualization of genres. Their interactive interrelationship is productive of an existential
dimension of the non-textual (through non-textualization) and the relationship between these three
moments (of text, meta-text and non-text) has been described as the creation of the not-textual (i.e.,
an act of reading) through not-textualization. All this is a simplification of what occurs in the
gestation of an intentional event, the presentational content of that event representing (as an imputation) either itself or what it stands as a proxy for. So, if I were to see a vase with red roses this
(imputed) phenomenal state is treated to phenomenological, hermeneutical and existential levels
of textualization as well as being productive of the net effect of such dialectical interaction. Such
textualization does not imply that this process is without contact with the imputed phenomenal
object or object-state since all relationships are in direct contact with whatever that relationship is
in relationship with. Usually, a direct interactive relationship with a non-virtual object-state is
more productive of value, is richer (in the density of modalities engaged, experiencing a greater
intensity of value formation therein, and, more productive of a comparatively greater degree of an
existential excess in value, i.e., a comparatively greater surplus of existential value (that cannot be
reduced to the mere parts and/or [subjective-oriented] participants in that relationship in its relative
internality nor to the mere totality of the relationship itself treated as the mere sum of such parts
and/or participants). This observation brings me to note the following. (15)
In determining the overall existential value of an event, set or series of events, etc., from an
intentional perspective, we need to note both the overall existential valuation of the internality of
the relationship in question and as to how that relationship is seen to operate in the wider world of
relationships. Moreover, an existential balance between such internality and externality also needs
to be put into effect before we can judge the unfolding of that intentional event, etc., as being
adequately conducted in an overall existential dimension. Hence these distinctions: the existential
moment realizing a semblance of the existential, whereas, in contrast, the overall transcendental
suspension enacts an overall semblance of the overall existential through this dynamic balance
transcendentally/trans-cognitively/judgmentally between those three moments of the phenomenal-phenomenological, etc. Then, the externality of a relationship also needs to be transcendentally
addressed in order to assess the ramifications of the course of enaction that might be conducted
internally within that relationship. Hence a distinction between the internal overall existential and
the external overall existential. Furthermore, in an existential balance of internal and external a
more final semblance of the existential will arise in what might be termed a trans-internal-external
overall existential or a manifest existential. And how do we engender these various levels of existential determination? Through the apposite and adequate co-option of the co-associated genres
of existential discernment or discrimination. Hence internal genres, external genres and manifest
genres. E.g., a father without any money after having paid all his bill steals a small sum of money
and divides it equally into three portions and gives them to his wife and their two sons as a Xmas
gift. However, this theft is discovered and the thief is duly apprehended. The money is reclaimed
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and returned to the rightful owner. Now, even though that money was accepted in good faith by the
wife and their two sons, the wife and two sons not knowing that it was stolen, still the money
remains stolen money and it was rightfully reclaimed. Here the ethics of the internal relationship
are overruled by the externality of that internal relationship once viewed in this wider context as to
how it was correctly situated in this world-at-large once that was understood by all parties (both
internal and external to that core-relationship in question). Why bother with such subtlety? Because evidence, among many other considerations, needs to take into account this being situated in
this semblance of a world-at-large, this world of the everyday. All these layers and levels of intentional representation need to be properly reconstructed and existentially assessed, effectively in
its manifest sense, in order for us to comport ourselves with a deeper sense of authenticity; a more
attuned style of being-with-others that promotes a mutual enrichment of our being with-others,
before-others. Without an in depth appreciation of the relatively real (be that non-virtual or virtual)
we can make no real progress as we make our passage through these many worlds-of-life (whose
actual-possibility is transcendentally grounded in this World-of-Life). (16)
To conclude let me re-express these concepts that collectively paint this picture of the
critical nature of this manifest sense of the existential. (17)
5.
Provisional Conclusions: Events, Evidence and the Everyday….
Events are the apparent unfolding of intentional presentations (simulated through
re-simulation) that represent/re-present or translate/transform our intentional appreciation of the
internality of a certain relationship within the externality of its situatedness and whose
re-appreciation can represent or translate and/or re-present or transform our understanding of the
same (through such ‘re-reading’). (18)
Evidence is realized as a more accurate representation of a simulated/resimulated/re-simulated representation, set or series of representations, etc., thence its
re-presented status (through such re-reading). In effect a state of greater phenomenal-phenomenological alignment is entered into through a process of re-alignment. Alignment
through re-alignment is entered into through a re-reading of both that realtional-situation and the
situatedness of that relationship as it and we find it within this everyday world at large. A manifest
sense of the existential is realized when genres of internal appreciation, external appreciation and
manifest appreciation are adopted and adapted to the specificity of that situated relationship (set
and/or series or relationships) in question. (19)
As a general rule we can state that the enactment of a more aligned state of affairs is usually
more conducive to our living in this world as we stand with-others, before-others. We live in this
world of the everyday. We live in this same world with others. When we live with-other in a state
of greater alignment we foster a much richer, more manifest sense of the existential. However, a
more attuned sense of our being with-others, through the adequate and apposite juggling of genres
(internal, external and manifest) must qualify this type of broad statement. E.g., if a relative were
(again) to give you a wallet for Xmas and you already had a numerous collection of them should
you tell them, ungracefully and ungratefully, how you now have no need for another wallet ever!?
That you were now set up for life. Or, would you invoke some white lie to intimate that you were
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very happy to replace your old wallet, which was starting to fall apart, with this new one... Society
is lubricated on the latter attitude. We are told “to be honest” but quickly learn to be never that
honest that we hurt peoples’ feelings, etc. So, even though this general principle holds that we
should realize greater degrees of alignment with reality in truth we need to do that in a culturally
sensitive fashion (especially since ongoing enfranchisement and empowerment of the inhabitants
of our numerous minor life-worlds is continually re-writing what is politically correct or compassionately respectful, etc., and such minor life-worlds have now a much more powerful voice
and resonance within the overall world at large4). (20)
In a similar fashion we need to be attuned to the nature of evidence which can only be
realized through an in depth appreciation of a more manifest sense of the existential. Appreciation
will always create an initial state of treatment higher by one meta-degree in status. Consequently, a
reversed process of retreatment returns the products of our appreciation back to the meta-level of
the relative object-language where our investigations originally commenced. Treatment/retreatment having three non-exclusive general styles of orientation, namely, analytical,
synthetical and identificational (or nominal). Our critical endeavour/s noting such distinctions of
this sense of a general style; internality, externality, manifest levels of expressiveness; agental
participants or parts; genres of negotiation with agents, genres of navigation with object, states or
object-states; genres for dealing with internality, etc., along with those critical measures that evoke
a critical semblance of an authentic responsiveness wherein we find ourselves truly responsive in a
manifestly existential sense, i.e., comparatively productive of existential value in our operating on
the behalf of those relationships in their situatedness, etc. (21)
How does this phenomenal-phenomenological examination of our intentional appreciation
of events, etc., contribute to our being able to engage authentically with-others, with the world at
large, with the everyday. Surely “we are who we are, and, do what we do; being as such… no more
and no less?!” (22)
In what manner does evidence, our appreciation of the everyday, etc., contribute to our
existential engagement with other? (23)
Our relationships need to be correctly appreciated (metaphorically from the ground up and
from the world of the existential down!) If we were under the mistaken belief that an elderly
gentleman with a red coat and white whiskers was Father Xmas and that this person was currently
walking along the street towards you it might seem quite reasonable to greet them and suggest
what you might like to get for Xmas. If you were a child misinformed about the nature of Father
Xmas then all things considered your behaviour is being authentic (even if you suspect this adult
ruse). On the other hand, if you were psychotic and thought Father Xmas was a real person and
identified this person walking along the street as Father Xmas then your greeting this person as
Father Xmas and suggesting to them what you might like to get for Xmas could also be seen as
authentic behaviour. But Father Xmas does not exist and this person simulating Father Xmas is
only a paid actor. For all relevant purposes you seem to believe this person to be Father Xmas and
act accordingly. However, on a closer scrutiny of your knowledge of the world through some form
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And one wrong word or phrase, or one clumsy expression subject to misinterpretation can have ramifications
far beyond the mere relevance of such inapposite behaviour. We can read in our newspapers or see on television,
nearly everyday, the results of such inappropriate or inapposite behaviour.
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of expert interrogation might well reveal that you also know ‘Father Xmas’ to only be a mythological entity. Now, this psychotic authenticity is being deconstructed, and, it would be evident
from a close(r) supervision of all texts that all apparent sense of integrity is not what it seems to be
on a relatively superficial level of investigation. A literal interpretation that ‘this person who looks
like Father Xmas’ must be ‘Father Xmas’ is being engineered through some form of internally
enforced compulsion. One part of this psychotic person knows that Father Xmas is only a mythological entity, whereas, on the other hand, this literal interpretation is being read at face value
despite such contradictory knowledge. Obviously, some form of a compartmentalization is being
enforced lest this person admit (to themselves or others) that they must be psychotic given that
they have insisted that this elderly person, the paid actor, is no one other than the real Santa Claus.
Without doubt, this point of oversight is also enshrouded in some sense of a point of ongoing
proliferation given their desire to greet Father Xmas as Father Xmas, genuinely suggest to them
what they might like for Xmas in the way of possible gifts, etc. When we question them and
challenge them on this point, pointing out to them that adults no longer ‘believe’ in Santa Claus,
then the psychotic person would more than likely reply somewhat along the lines that that person
was Santa Claus, must be Santa Claus, and how dare you question them, they who know the real
reality of such things, etc.! Or, something else along those lines (given that they are psychotic and
to be challenged they keenly and defensively experience that ‘challenge’ as a challenge). Such a
challenge being met with some degree of equal and opposite resistance; or, more likely, an escalating sense of resistance that takes on an inverse proportional square of the same. Metaphorically
pushing back harder and harder as you more closely interrogate them. Being unable to argue with a
psychosis (in any normal sense) it would probably be a better career move to not have over insisted
in the first place given that some psychotic persons will respond violently in the course of such a
challenge (given their insistent ontological over-commitments to such asserted realities, a response
that could evince dangerous forms of aggression…). (24)
Obviously, we must correctly name what and whom we encounter, when and where necessary. An adult mistaking a paid actor masquerading as Santa Claus for the ‘real’ Santa Claus is
not a good career move. Furthermore, adopting and adapting non-apposite genres of internal appropriation, etc., and conducting their adaptation in a manner that is not reflective of this lack of
alignment between such apparent realities and the application of those inadequate genres, again,
cannot be a wise career move. Furthermore, the compounding of such mistaken evidence through
the enforced compulsion of over-commitment, in some form or other, would mark you out as
someone not properly oriented to the ways of the world… and more beholden to the wiles of their
defective readings of this same world. On the other hand, we can take heart that whatever our
reading of the world we can never be absolutely mistaken, although, the degree of non-alignment
usually is a direct indicator of the degree of psychosis being experienced by our psychotic individual. (25)
Imagine a psychotic patient insisting in the wee hours of the morning that she is flying off
to New Zealand from Sydney airport at 6 am with her fiancée (whom we know she has never met
in that capacity). She remains insistent that she is booked into flying that morning. That she should
have all her belongs and valuables that instant and be allowed to leave. She must know she is a
patient? She saw her doctor that day. If we were to let her go (should she be a voluntary patient that
would be her right; although a process of scheduling would be more appropriate given her psychiatric history and current mental state) she would no doubt turn up at the airport, in all likeli-
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hood, and insist in the same manner that she has a ticket to fly to New Zealand with her fiancée
who would never turn up (since this person named in this type of relationship to her does not exist
that type of relationship as named). To what extent might this person deconstruct if challenged?
Surely some part of her must know that this drama of ‘needing to go to the airport now’ is truly a
charade. Just where does this set of texts break down given this being at variance with reality (as
conceived and perceived by those around her)? We could be bureaucratic and ask if she has a valid
passport? Or, we could ask which airline she thinks she is flying with and get her to ring them to
confirm if she has a booking. Or, we could say that if she is going to the airport with this ‘fiancée
that she should wait until he turns up, should he turn up; knowing that that is an impossibility given
she has no real fiancée. Or, we could show her her name on the list of patients residing in that ward
and just re-iterate the fact that she is a patient who is not flying to New Zealand in the morning, that
she is a scheduled patient who remains a scheduled patient and some one that is staging until her
schedule is revoked or elapses. No doubt, unfortunately, prn medications would soon have to be
offered, and, if refused, the same might be given in the form of an injection. Such a probable
scenario could be conveyed to the patient in the hope that her reluctance to take medication might
motivate her to leave the nursing station where she has been causing a scene. Unfortunately,
medication has to be drawn up at which point the patient returns to her room and lies on the bed to
take this same medication. Having made her series of protests she now complies with the taking of
medication even though, in the light of this strongly held belief, or delusion, she should still be
protesting, at least verbally? But, no, she returns to her room, takes her glasses off and lies down on
this bed in a manner that seems to suggest in no uncertain terms that she has done this all before.
Non-aligned visions of ‘reality’ are not as well integrated as more aligned versions of the same.
Hence this tendency to often deconstruct under interrogation, to some relatively greater degree or
other, by various means, and run counter to previously insisted on forms of reality despite such
vehement declarations of the veracity of such statements (which might be quite bizarre in either
their expressed form or contextual format). Hermeneutically, not so well integrated texts are more
prone to deconstruct, often needing less pressure to more easily reveal their poor degree of intrinsic integration, degrees of mis-alignment, relative inconsistencies, contradictory positionings,
strange or bizarre ramifications, etc. (26)
A better appreciation of the evidence usually allows us to be more effective in this world at
large. Mere repositioning merely re-establishing this mundane, natural sense of the world at large,
this world of the everyday. On the other hand, being existentially open, on a more manifest level of
integration, should allow the individual to be both more responsive and to act more responsibly
(once an appreciation of the internality, externality and manifest natures of that relationships in its
situatedness are better appreciated along with the relative adequacy and appositeness needed in the
adoption and adaptation of genres to effect these senses of responsiveness and responsibility).
Thence the establishment of the Everyday (which cannot be reductively reduced to the merely
everyday (since all relationships are productive of an existential difference, i.e., an excess or surplus of value above and beyond the mere value of its relatively material basis). In such a
re-orientation towards this semblance of the authentic, in an intuitively aligned appreciation of the
very nature of the overall situatedness of that person or persons in that relationship in question,
once this is adequately and appositely divined, then such appreciation is permitted to be enacted in
a manner that is both adequate and apposite to the relational nature of that situatedness. This
self-critical, intuitively refined appreciation of the Everyday expresses itself in a manifested sense
of the existential. Consequently, an adequate and apposite grasp of the evidential, more than likely,
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would critically empower that participant or those participants in that relationship and thereby
permit this relationship to find itself more responsibly situated in this lived sense of a world at
large… Through the intentional power of that excess of value, through a re-directed overflowing
of this same surplus of value, it is then able to enact a more existential course of chaotic
re-direction. Thence the significance of an adequate and apposite appreciation of the critical… as
an in depth understanding of the evidential… as that realized through a critical, relational appreciation of that which is manifestly existential… Thence our recognition of this critical power of
re-direction embedded in the comprehended center discerned in each and every relationship, in all
our relationships..!! (27)
Noël Tointon, Sydney, 10.11.12.