Yes, I think that God's directive to name created things was, in effect, an authorization to structurize creation.
I wonder then, as the Baha'i Era opened with a Book known as Qayyum-i-Asma and that Asma is one of the Names of God, then that man has the implied authority to name anew creation which would include the inner world of himself, hence the explosion of philosophical re-examination of old ideas (Kant's analysis of the teleological argument for example) and the recognition of new understandings or insights and naming or otherwise identifying them.
That is: is structuralization the fundamental act in the development of phenomenology and epistemology?<<
IMO, the act of epoche (bracketing), or phenomenological reduction, in addition to intersubjectivity, are instances of structurization.
A less than cursory reading of the literature regarding the above terms suggests that the tasks they present and the results expected, will produce, nay, require a meditation that can lead to knowledge of one's own self and perhaps even the freedom existentialists have insisted will be the result of such inner activity.
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