see the transcendental we must die. The transcendental is not a metaphysical qualification but rather ontological as referring to the Good itself. The origin as the agapeic good that gives all being has an ontological determination as Good. There are two transcendental relationships: 1) that between the origin and the ethos: having the characteristic of agapeic; and 2) that between the self and other: having the characteristic of being metaxological. The Eudaimonistic: The sense of wholeness of how we are in the world. This potency, calling up the 'daimon' as the between is the potency of the possibility for a more general wholeness that calls up the idiotic and aesthetic as well as the dianoetic and transcendental. Seen metaxologically, eudaimonic wholeness in this sense might be made concrete by either the "erotic sovereign" (Nietzsche) or the "agapeic servant" (Jesus). Desmond finds it problematic whether the erotic sovereign can be regarded as being truly whole, given that it doesn't fully consider the otherness of the ethos, which is overdetermined. The erotic sovereign is in the end transcendence without transcendence, because it only transcends again into itself, even if as a higher form, and there is never another involved. The eudaimonistic, calling up Aristotle's original conception of a man of phronesis as happy, is the potency that can take both the dianoetic and transcendental as constancies and law, and apply them to specific instances within the chiaroscuro involved in the idiotic and aesthetic. This being in between of the daimon correlates to a higher sense of wholeness being both involved in and transcending the ethos. The Transcending: This is the potency of the "between" itself; the mystery of self-surpassing and the excess of the overdetermined milieu itself. The transcending potency can only be seen metaxologically because it is itself a move towards the open overdeterminate, which is only seen thus. A movement towards the agapeic cannot be done dialectically or univocally because both narrow and define, nor equivocally since transcending requires movement in the between, not mere equivocity. The Transcendent: The ultimate power that itself allows for the possibility of all transcending. "For this we have the extraordinary word God." The Good itself, the power behind everything, is what is always intimated in the between. It allows for self-development and transcending to the Good. The senses of being Within the ontological matrix of being, the different potencies can be expressed differently through