76. But such somatic emphasis, thank god, is no mere secondary pro-notself crime to a chemical hegemony in which a primary order of relative crime is free but, being male, is a secondary order of pro-notself behaviour which is sinful and therefore subject to rejection via an acknowledgement of the anti-self folly of bound psyche from the upper-class male standpoint of metaphysical grace.

77. One might say that such secondary transmuted pro-notself behaviour, stigmatized in relation to grace as anti-self behaviour, remains a secondary order of free soma which complements the primary mode of free soma of females as that, in turn, is rendered accountable to the possibility of a secondary order of free psyche for females if not in metaphysical sensibility then, parallel to the nonconformism of chemical sensuality, the antifundamentalism of metachemical sensibility (antimetachemistry), the subordinate elemental complement to the transcendentalism of metaphysical sensibility which arises from the repudiation, through penitential contrition, of antihumanism in relation to physical sensuality (antiphysics) by males anxious to achieve a primary order of grace.

78. Therefore in each church-hegemonic lower-class context, whether chemical or antiphysical, nonconformist or antihumanist, the dark is undermined by the light, and one rises in self, having rejected the outer darkness of sin, from the outer light to the inner light, as from an acknowledgement of the folly of sin to grace.

79. One could indeed maintain that just as antihumanism is a secondary mode of nonconformism, germane to males as opposed to females, so antifundamentalism is a secondary mode of transcendentalism, germane to females as opposed to males, so that as the male gender rises, in salvation, from a secondary mode of darkness (sin), or somatic freedom germane to antiphysics, to a primary mode of light (grace), or psychic freedom germane to metaphysics, so the female gender rises, in salvation, from a primary mode of darkness (crime), or somatic freedom germane to chemistry, to a secondary mode of light (punishment), or psychic freedom germane to antimetachemistry. For the genders, remember, are opposites in terms of either the precedence of soma by psyche in the male case or the precedence of psyche by soma in the female case, and should not, under any circumstances, be evaluated on equal terms!

80. So much for the ascending axis of sin to grace, the meritocratic subversion of bureaucracy to a theocracy which upholds a subordinate technocracy in the interests of church-hegemonic criteria.

81. Let us now turn to the descending axis of crime to punishment, the autocracy which upholds a subordinate aristocracy to the plutocratic subversion of democracy in the interests of state-hegemonic criteria.

82. For how else, to repeat, could one sustain the hegemony of the one gender over the other than by mixing the circumstances not only between the classes but between the elements in which each gender operates? The female gender achieves a more or less stable triumph over the male gender in the falling diagonal from crime to punishment, the punishing subversion of grace at crime's autocratic behest; for although punishment follows from a nominal male hegemony conditioning to psychic emphasis at the expense of soma, the existence of free soma in the metachemical 'above' ensures that the punishment of bound soma to free psyche for females is acknowledged and granted the possibility of just recognition - something it would be unlikely to achieve in the event of an outright male hegemony conditioning to psychic emphasis from a standpoint that, being physically free in church-hegemonic vein, was able to call the graceful shots at the expense or even to the exclusion of punishment.

83. For it is the sensuality of metachemical crime that shows the chemical sensibility (antichemistry) of anti-notself behaviour up as punishment by twisting the emphasis back from psyche to soma and rendering the wisdom of free psyche conspicuously not-self evident, evident, that is, as pro-self behaviour which can only be rectified in and by crime, as and when one turns as a female from punishment to the somatic freedom of metachemical crime and is counter-saved or, rather, delivered from the world of graceful corruption, a corruption rendered all the more poignant against a background which faces up to the female reality of soma preceding and predominating over psyche and therefore exposes the anomaly, from a female standpoint, of psychic emphasis.

84. But such psychic emphasis, thank the devil, is no mere secondary anti-notself grace to a physical hegemony in which a primary order of relative grace is free but, being female, is a secondary order of anti-notself behaviour which is punishing and therefore subject to rejection via an acknowledgement of the pro-notself desirability of free soma from the female standpoint of metachemical crime.

85. One might say that such secondary transmuted pro-self behaviour, stigmatized in relation to crime as anti-notself behaviour, remains a secondary order of psychic freedom which complements the primary mode of psychic freedom of males as that, in turn, is rendered accountable to the possibility of a secondary order of free soma for males if not in metachemical sensuality then, parallel to the naturalism of physical sensuality, the anti-idealism of metaphysical sensuality (antimetaphysics), the subordinate elemental complement to the materialism of metachemical sensuality which arises from the repudiation, through impenitential vanity, of antirealism in relation to chemical sensibility (antichemistry) by females anxious to achieve a primary order of crime.

86. Therefore in each state-hegemonic lower-class context, whether physical or antichemical, naturalist or antirealist, the light is undermined by the dark, and one counter-rises in not-self, having rejected the inner light of grace, from the inner dark to the outer dark, as from an acknowledgement of the punishment of grace to crime.

87. One could indeed maintain that just as antirealism is a secondary mode of naturalism, germane to females as opposed to males, so anti-idealism is a secondary mode of materialism, germane to males as opposed to females, so that as the female gender rises, in counter-salvation or, rather, deliverance from a secondary mode of light (punishment), or psychic freedom germane to antichemistry, to a primary mode of darkness (crime), or somatic freedom germane to metachemistry, so the male gender rises, in counter-deliverance, from a primary mode of light (grace), or psychic freedom germane to physics, to a secondary mode of darkness (sin), or somatic freedom germane to antimetaphysics. For the genders, remember, are opposites in terms of either the precedence of psyche by soma in the female case or the precedence of soma by psyche in the male case, and should not, under any circumstances, be evaluated on equal terms!

88. So much for church hegemonic and state hegemonic alternatives, which are reflective of two different, indeed opposite, types of society - the self-oriented sin and grace of the rising diagonal and the not-self oriented crime and punishment of the falling diagonal - the former ecclesiastical and the later secular, so that one is obliged, in effect, to differentiate between them in a like-terminological manner.

89. Such antitheses, it will be found, are in general terms between the light and the dark, psyche and soma; for the Church contrives to uphold a bias for the light, whether outer, and sinful, or inner, and graceful, whereas the State contrives to uphold a bias for the dark, whether outer, and criminal, or inner, and punishing. The fuller picture in which the dark enters into the ascending diagonal and the light into the descending one requires the addition of state-subordinate criteria in the one case, which we have identified, in transvaluated vein, with pseudo-crime and pseudo-punishment, and church-subordinate criteria in the other case, which we have likewise identified with pseudo-sin and pseudo-grace.

90. Hence less meritocracy and theocracy in relation to sin and grace than bureaucracy and technocracy in relation to pseudo-crime and pseudo-punishment for the ascending axis, and, conversely, less autocracy and plutocracy in relation to crime and punishment than aristocracy and democracy in relation to pseudo-sin and pseudo-grace for the descending axis.

91. Therefore we have to consider the pseudo-darkness of realism and antinaturalism as primary and secondary forms of pseudo-crime in relation to the pseudo-darkness of idealism and antimaterialism as primary and secondary forms of pseudo-punishment, while likewise considering the pseudo-light of fundamentalism and antitranscendentalism as primary and secondary forms of pseudo-sin in relation to the pseudo-light of humanism and antinonconformism as primary and secondary forms of pseudo-grace.

92. For wherever there is the relative outer light of nonconformism and antihumanism the relative outer darkness of realism and antinaturalism will exist as the subordinate state corollary to what, with the controlling addition of the absolute inner light of transcendentalism and antifundamentalism, becomes a church-hegemonic axis in which the absolute inner darkness of idealism and antimaterialism also has a subordinate, albeit equally upper-class, role.

93. And wherever there is the relative inner darkness of naturalism and antirealism the relative inner light of humanism and antinonconformism will exist as the subordinate church corollary to what, with the controlling addition of the absolute outer darkness of materialism and anti-idealism, becomes a state-hegemonic axis in which the absolute outer light of fundamentalism and antitranscendentalism also has a subordinate, albeit equally upper-class, role.

94. Therefore nonconformism and antihumanism are just as incompatible with humanism and antinonconformism in the phenomenal contexts of volume and mass, as transcendentalism and antifundamentalism with fundamentalism and antitranscendentalism in the noumenal contexts of space and time - incompatible to the extent that anything religiously authentic, and church hegemonic, must be with its religiously inauthentic, and church subordinate, axial counterpart.

95. For just as antihumanism and transcendentalism on the one hand and nonconformism and antifundamentalism on the other are two aspects - male and female respectively - of the same axial ascent from sin to grace, folly to wisdom, so fundamentalism and antinonconformism on the one hand and antitranscendentalism and humanism on the other are two aspects - female and male respectively - of the same axial descent from pseudo-sin to pseudo-grace, pseudo-folly to pseudo-wisdom, and never the twain shall meet!

96. Conversely naturalism and antirealism are just as incompatible with realism and antinaturalism in the phenomenal contexts of volume and mass, as materialism and anti-idealism with idealism and antimaterialism in the noumenal contexts of space and time - incompatible to the extent that anything politically authentic, and state hegemonic, must be with its politically inauthentic, and state subordinate, axial counterpart.

97. For just as materialism and anti-idealism on the one hand and antirealism and naturalism on the other are two aspects - female and male respectively - of the same axial descent from crime to punishment, evil to good, so antinaturalism and idealism on the one hand and realism and antimaterialism on the other are two aspects - male and female respectively - of the same axial ascent from pseudo-crime to pseudo-punishment, pseudo-evil to pseudo-good, and never the twain shall meet!

98. Therefore contrary to whatever was maintained in my previous text, there can be no doubt that, in the church-hegemonic and state-subordinate axis, folly and pseudo-evil on the one hand and wisdom and pseudo-good on the other hand are partners in church/state relations. For just as sin is subjective and grace likewise, so both pseudo-crime and pseudo-punishment are compromised by subjective factors appertaining to the Church to such an extent as to be inauthentic from a freely objective point of view, which is less realistic and antinaturalistic and/or idealistic and antimaterialistic than naturalistic and antirealistic and/or materialistic and anti-idealistic.

99. Likewise there can be no doubt that, in the state-hegemonic and church-subordinate axis, crime and pseudo-sin on the one hand and punishment and pseudo-grace on the other hand are partners in state/church relations. For just as crime is objective and punishment likewise, so both pseudo-sin and pseudo-grace are compromised by objective factors appertaining to the State to such an extent as to be inauthentic from a freely subjective point of view, which is less fundamentalistic and antitranscendentalistic and/or humanistic and antinonconformistic than transcendentalistic and antifundamentalistic and/or antihumanistic and nonconformistic.

100. Consequently the subjectivized state is no less inauthentic from the standpoint of state freedom than the objectivized church from the standpoint of church freedom, and we may be confident that wherever the Church is free and the State bound to it, the self foolishly and wisely takes precedence over the not-self in the interests of a subjective orientation in society led and conditioned by males, but that wherever, by contrast, the State is free and the Church bound to it, the not-self evilly and modestly (in relation to good) takes precedence over the self in the interests of an objective orientation in society ruled and conditioned by females. In the former case, the light prevails over the dark, which is inauthentic, but in the latter case, by contrast, the dark prevails over the light, which is inauthentic. I rest my case.