Further to the attempt to untangle some of the various terminological threads comes the insight that from an accepted manifestation other manifestations appear as phantasies. So if I buy into a materialist manifestation then the solid world appears a phantasy and vice versa. Phantasy we will recall is an epistemologically ineradicable option repressed only by greater weight being given to the accepted manifestation.
Let us remember the notion of the agnostic disjunction as a helpful terminological description. The agnostic disjunction occurs exactly in a situation where the outcome is not decided definitely by any kind of certainty but rather only a preference for one option over another. The pertinent example in this work has always been the interpretation of synchronicity as either a solid world statistical possibility or a fluid world pneuminous interference. The impossibility of arbitrating this (and other similar disjunctions) is named the agnostic disjunction.
There is no perfectly clear boundary between a fantasy and a phantasy, but the general idea is that a fantasy is an engagement with something for which I have no grounds for believing might happen (I might become superman), whereas a phantasy is a possible way in which existence might actually be interpreted. It is incumbent on phantasies that they are able to demonstrate criteria for their acceptance to enable them to be competing manifestations. I did not previously spot the overlap of manifestation and phantasy but clearly the terms are related. To reiterate: when a manifestation is not accepted it is a phantasy in relation to the dominant manifestation. For example, a committed idealist has materialism as a phantasy and they spend their time trying to shore up the territory against materialist incursions.
Here we can see the relation to the philosophy of agency, but this philosophy is largely functional only under the pneuminous manifestation. In the pneuminous manifestation various accretions are vying for territory. Pneuminous beings largely taken over by certain accretions (idealist ones in the example) cannot actually defeat the materialist because both positions are incoherent (remember that one).
It sounds confusing and what confuses me sometimes is that we must remember that pneuminosity is a complete theory. That is, if from the agnostic disjunction you opt for pneuminous theory, yes you are still open to the phantasy of a solid world, but then you must also account for the solid world theory from within the theory.
There does need to be a better description of the dialectic of subject formation but its going to be something like this: Selves are accretions, they are constituted by other pneuminous beings. Pneuminous beings invariably have a self accretion of some kind (though it is not necessary that this is the case, think of certain kinds of what we call mental illness). The self accretion is course accreted to all manner of different pneuminous structures. Now accepting that a materialist would blatantly reject this explanation of things, the pneuminous description of such a theoretical adherent is that they are accreted to a solid manifestation of existence and supporting accretions. A reasonable question would be as to whether it is better to call the self accretion a kind of discrete name/body pneuminous form or whether the self accretion is incoherent unity of the name/body and its accompanying accretions (which would manifest as beliefs etc)? The latter sounds very reasonable in one sense as we might say, here is John, he is a materialist. The very predication instantiates that he is a materialist. But maybe we would also say here is John, he has materialist views, in which case the former looks more appropriate. Potentially there are different kinds of self accretion anyway, some of which are deeply intertwined with political/religious/or otherwise views, and other kinds of self accretion where the pneuminous threads relation to its beliefs is weaker. This kind of multiplicity is possibly the best way to go with it.