1 | The protean psychality I want to render [¶ 15] is already clear to me in the way I think, including conditions (plights, yet opportunities) of being called into translation, internally (or inner-directedly), i.e., intrinsic to mindal differencing in “normal” environments (¶ 11); and externally (or outer-directedly), i.e., intrinsic to [inter]personal life. A question I asked earlier is, for me, regularly open: “Are genuine [re]presentations of authentic experience always fair to the experience? How can one know?” (ref.) “The” answer is situational, belonging to “us,” though it’s my question. We cause my feeling of confidence (or lack of confidence) relative to my attunement to our togatherness—which may sound pretentious (if not spooky), but it’s quite natural: really being in touch with one’s feeling for the other in our being with each other.

2 | I’m sometimes at fault for being too possessed by a sense of autonomy, but a delicacy of heart means “everything” to me, as I love to find and respond to that in others, to “come from” that in expression, and enrich that in relations—my love of resonance between interpsychal and intrapsychal presence, which happily may lose its sense of between, as singular belonging togather of Flow.

3 | Stepping back into intrapsychal heartfulness implies nearness to feeling the time all tolled of my life (as a general possibility of anyone’s life, to Know its Time)—a feeling for that, not a representation of it all (some magical Immediacy of all prospectiveness, all aspirational design, and all autobiographable appreciation) which nonetheless can be prospected, through narrative and conceptual venturing.

4 | We are future-oriented beings in developing time, itself in ontogenic time, itself in biological time (i.e., evolutionary nature). But that’s the philosopher—who also loves cheap thrills. That’s also a “poietic” character in love with conceptual gardening. It’s a psychologist fascinated by the intrinsic developmentality of Self understanding (i.e., selfidentity) in adaptability (ecologicality and interpersonality) growing into modes of being (like a manifold of characters) each always still developing (given good health).

5 | But I’m not about to catalog past prospecting. I’m moving on. I can feel as if all I’ve done was an era I’m grateful I could live, as I’m moving on, like a place I lived and loved (Bluegrass region of Kentucky) or a marriage I’ll always treasure, though we both moved on.

6 | I’ve not yet dwelled enough with the notion of autotelic life (so integral to a conception of protean psychality), but I’ve said enough that I believe there’s good sense to be read in eraic environmentality [¶16] of the autotelic life [¶13] or self-differencing character of being in time. Thinking of that self-differencing as selfness altogether or selfality, a generative efficacy of holistic sense of oneSelf, i.e., one’s life-scale belonging to time-ahead enlightening time given, calls for a different sense of personality as such (eraically relative) or stable character (environmentally relative), due to the conceptual ambition of the prospective concept of self (selfness, selfality—I want the variable terms in a family of meaning). So-called self/personal differencing of an autotelic life may trope—I’ll later claim (and “argue” or explicate)—evolving freedom of evolving selves.

7 | So, there may be a lovely resonance in the character of one’s character—valid presence, relatively speaking, i.e., an authentic presence of oneself which is genuinely bounded (or boundaried).

8 | Also, there may be a troubling resonance in the genuine character of one’s authenticity. An artist may strain against being known “too well” for past work. A person in a marriage may strain against too much orientation in shared parenting of the partner’s emergent expression of “the” parent. A career may be displaced by a calling. A calling one grows into may displace a marriage based on “the person I can no longer be for you.”

9 | But troubling is only possible by grace of a lovely resonance that anews, inhabiting new ways of being one Self living in light of enhancing appeals and promising aspirations.

10 | Lacking the latter, discovering one’s next era may call for lots of exploration (for which one shouldn’t have to struggle with others to gain fair time). Myself as teacher/parent, deeply good friend (I hope), or intimate, I want to enable the other’s designing ways, seeing life as prevalently futural, rather than anchored by its present; seeing life characterized by futurity (to be done) rather than given past (already accomplished or lost). A wealth of one’s past—a legacy of time so far—may gain anewal relative to the futurity that was already always implicit.

11 | So oneSelf nebulously being in Time is oneself making time for their ownmost life—living a happily ambiguous generativity—a lovely resonance—of Self/self differencing.

12 | Finding auratic possibility in/with another is to imagine (but with the other, find) a temporal fullness of telic cohering life.

13 | I take it all further into wanting to live evolutionary themes, but “that’s just me” (a phrase I picked up from someone I dearly love). Ideality should be married to realism; it’s only appropriate (call it enlightened prudence), because we’re all fabulously different in development of our various modes of being. So, caring is mindful of given differences. Even interpsychal attunement can be about a lovely resonance of our developing difference—so exciting for the child with a caring parent, so entrancing for such a parent—so inspiring for a student truly Seen, such a reward in teaching. The difference is authentically lived by the parent, the teacher, each friend, etc. Authenticity belongs to interpsychality, just as authenticity belongs to manifold intrapsychal time.

14 | In good teaching/parenting, in good interpsychal rapport, there is no whole cloth presumption about another’s development. It’s a matter of modes and situations. Frustrations and failures belong to the situations and the activities, not as failures of the other or oneself altogether. Potential emerges in situations and scenes, not as a global zone of developmentality. Learning never ends, but in terms of times and things, scenes and situations.