FICTIONAL AND ILLUSORY HEGEMONIES

1. Virtue is ever subordinate to vice in the metachemical and chemical contexts of noumenal and phenomenal objectivity, since the somatic predominance over psyche of most particles/least wavicles in metachemistry ensures a three-to-one ratio in favour of somatic negativity, and thus of ugliness and hatred, at the expense of the beauty and love of psychic positivity, while the two-and-a-half to one-and-a-half ratio of more (relative to most) particles/less (relative to least) wavicles in chemistry ensures that weakness and humility remain substantially predominant over strength and pride, their psychic counterparts.

2. Consequently fundamentalism is subordinated to materialism in the metachemical context, and nonconformism to realism in the chemical context, factors which, in those countries characterized by Protestantism, inevitably led to the triumph of secular freedom over ecclesiastic determinism, and thus to state freedom at the expense of church binding, the State representing all that is secular and prone to somatic negativity. In fact, despite appearances to the contrary, it is really the State, as the representative of soma, which precedes the Church in contexts characterized by metachemistry and/or chemistry, since the one is somatically factual and the other psychically fictional, the fiction of hegemonic beauty and love and/or strength and pride in contexts which, conditioned by somatic precedence, can only be subordinate, in reality, to factual ugliness and hatred and/or weakness and humility, as germane to the most particle/least wavicle and more (relative to most) particle/less (relative to least) wavicle ratios of metachemistry and chemistry.

3. Therefore, to repeat, fundamentalism remains under the shadow of materialism and nonconformism under the shadow of realism, neither of which are ever in a position to be genuinely hegemonic in view of the secondary nature of psyche and, hence, virtue vis-à-vis the primacy of soma and, hence, vice in the objective contexts in question, and never more so, needless to say, than in relation to sensuality, where the somatic aspect of things is invariably, in female vein, hegemonic.

4. Contrary to which, vice is ever subordinate to virtue in the physical and metaphysical contexts of phenomenal and noumenal subjectivity, since the psychic predominance - when not undermined by objective pressures - over soma of more (relative to most) wavicles/less (relative to least) particles in physics ensures a two-and-a-half to one-and-a-half ratio in favour of psychic positivity, and thus of knowledge and pleasure at the expense of the ignorance and pain of somatic negativity, while the three-to-one ratio of most wavicles/least particles in metaphysics ensures that truth and joy remain considerably predominant over falsity (illusion) and woe, their somatic counterparts.

5. Consequently naturalism is upstaged by humanism in the physical context, and idealism by transcendentalism in the metaphysical context, factors which, when properly understood, inevitably lead to the triumph of ecclesiastic freedom over secular determinism, and thus to church freedom at the expense of state binding, the Church representing all that is ecclesiastical and prone to psychic positivity. In fact, despite appearances to the contrary, it is really the Church, as the representative of psyche, which precedes the State in contexts characterized by physics and/or metaphysics, since the one is psychically truthful and the other somatically illusory, the illusion of hegemonic ignorance and pain and/or falsity and woe in contexts which, conditioned by psychic precedence, can only be subordinate, in reality, to knowledge and pleasure and/or truth and joy, as germane to the more (relative to most) wavicle/less (relative to least) particle and most wavicle/least particle ratios of physics and metaphysics.

6. Therefore, to repeat, naturalism remains under the guiding light of humanism and idealism under the guiding light of transcendentalism, neither of which are ever in a position to be genuinely hegemonic in view of the secondary nature of soma and, hence, vice vis-à-vis the primacy of psyche and, hence, virtue in the subjective contexts in question, and never more so, needless to say, than in relation to sensibility, where the psychic aspect of things is invariably, in male vein, hegemonic.

7. As was noted in PART THREE, the factual hegemony of free soma in female sensuality is commensurate with crime and the fictional hegemony of bound psyche commensurate with punishment, so that primary vice is always criminal and secondary virtue punishing, whether in the noumenal context of metachemistry or in the phenomenal context of chemistry, albeit the evil of crime stands to the goodness of punishment on a three-to-one ratio of most particles/least wavicles in the one context and on a two-and-a-half to one-and-a-half ratio of more (relative to most) particles/less (relative to least) wavicles in the other context, in neither of which, however, is goodness hegemonic over evil.

8. In contrast to which, the truthful hegemony of free psyche in male sensibility is commensurate with grace and the illusory hegemony of bound soma commensurate with sin, so that primary virtue is always graceful and secondary vice sinful, whether in the phenomenal context of physics or in the noumenal context of metaphysics, albeit the wisdom of grace stands to the folly of sin on a two-and-a-half to one-and-a-half ratio of more (relative to most) wavicles/less (relative to least) particles in the one context and on a three-to-one ratio of most wavicles/least particles in the other context, in neither of which, however, is folly hegemonic over wisdom.

9. Consequently whereas the male fool is characterized by adherence to a society in which evil is hegemonic over goodness, as the free state over the bound church, whether in terms of metachemistry or, less foolishly, of chemistry, the wise male, by contrast, is characterized by adherence to a society in which wisdom is hegemonic over folly, as the free church over the bound state, whether in terms of physics or, more wisely, of metaphysics. The former type of society is heathenistic in its sensual, or 'once born', bias; the latter type of society Christian in its sensible, or 'reborn', bias - all the difference, in a phrase, between alpha and omega, female objectivity and male subjectivity, the predominance of vice and the predominance of virtue.

10. Criminal vice can only take precedence over punishing virtue, evil over goodness, in metachemical and chemical contexts, since soma precedes psyche on the female side of life, as fact precedes fiction, in relation to particle hegemonies. By contrast, graceful virtue can only take precedence over sinful vice, wisdom over folly, in physics and metaphysics, since psyche precedes soma on the male side of life, as truth precedes illusion, in relation to wavicle hegemonies.

11. That which is beyond good and evil is only so in relation to wisdom and folly, and such a psychic/somatic beyondness of things female and objective is the mark not of a devolutionary but of an evolutionary society, a society that has the capacity, in omega-oriented fashion, to evolve from physics to metaphysics, as from the subjective Many to the subjective One, and thus to depart from under the shadow of the objective One to which the objective Many devolved in the course of an alpha-stemming history.