51. I have already drawn attention, in an earlier text, to the axial distinctions between autocracy-democracy and bureaucracy-theocracy, in which a falling diagonal from 'frigg*** jerks' to 'sodd*** pricks' was contrasted with a rising diagonal from 'fuck*** cunts' to 'snogg*** bums', as though from 'puss' to 'shit' in the one case, and from 'piss' to 'gas' in the other case.

52. Such terms, although avowedly crude (though not specifically obscene), were instrumental in underlining the underlying differences between societies in which the State takes precedence over the Church to ones in which, by contrast, the Church takes precedence over the State, so that it was possible to reach a better understanding of why, in British/Irish dichotomous vein, state hegemonic societies were less desirable than church hegemonic ones, in view of the association of the former with the comparative negativity, in not-self competition, of 'frigging' and 'sodding' actualities in relation to 'jerks' and 'pricks', but the association, by contrast, of the latter with the comparative positivity, in self-oriented cooperation, of 'fucking' and 'snogging' actualities in relation to 'cunts' and 'bums'.

53. More specifically, it was established that whereas autocracy had reference to a pro-notself disposition commensurate with free will, democracy, by contrast, had reference to an anti-notself disposition commensurate with free ego (albeit subverted by imperfectly bound female spirit), and that the autocratic-democratic axis was consequently divisible between the 'pus'-based competitive individualism of 'frigg*** jerks' and the 'shit'-centred competitive collectivism of 'sodd*** pricks', as though between crime and punishment.

54. Likewise, it was established that whereas bureaucracy had reference to an anti-self disposition commensurate with free spirit (albeit subverted by imperfectly bound male ego), theocracy, by contrast, had reference to a pro-self disposition commensurate with free soul, and that the bureaucratic-theocratic axis was consequently divisible between the 'piss'-based co-operative collectivism of 'fuck*** cunts' and the 'gas'-centred co-operative individualism of 'snogg*** bums', as though between sin and grace.

55. Therefore it is not with difficulty, neither logically nor morally, that one arrives at the conclusion that the bureaucratic-theocratic axis, which rises from sin to grace, is preferable, in its self-oriented 'fucking/snogging' divisibility, to the diagonal descent from crime to punishment which, in not-self-oriented 'frigging/sodding' vein, typifies the autocratic-democratic axis.

56. Frankly, there is little of gain over 'fucking/snogging' to be had in respect of 'frigging/sodding', but rather a regrettable situation, from the standpoint of self, in which state-hegemonic factors accruing to the not-self take negative, or competitive, priority over anything approximating to the self, with consequences for enhanced suffering in respect of want of self-respect which such an autocratic-democratic axis signifies.

57. In fact, such subordinate self-orientation as paradoxically accrues to such an axis in relation to the Church is likewise divisible between the pseudo-grace of 'snogg*** jerks' and the pseudo-sin of 'fuck*** pricks', as germane to fundamentalist and humanist subversions of religion (relative to aristocratic and plutocratic elites) in respect of state hegemonic actualities which, in Britain at any rate, owe much, though not everything, to the likes of Henry VIII and Oliver Cromwell, the former of whom took England into autocratic freedom from bureaucratic church control, the latter of whom took England into democratic freedom from autocratic state control, not least in respect of the political and other restrictions placed upon Puritans by adherents of the Established Church, the Church of England, which, in its policy of being headed by the reigning monarch, ensures the fundamentalist subversion of religion in the interests of state hegemonic freedom of action under autocratic materialism.

58. Be that as it may, one must contrast the genuine criminality of autocratic freedom of state with the pseudo-grace of the state-bound Established Church, given the distinction between the metachemical doing of 'frigg*** jerks' and the metachemical pseudo-being of 'snogg*** jerks', both of which contexts have reference to 'pus', albeit in respect of 'cowpuss' for the free autocratic state and 'bullpus' for the bound autocratic or, rather, aristocratic church.

59. Likewise, one must contrast - excluding for the time being the neo-criminal aspects of Social Democracy - the genuine punishingness of democratic freedom of state with the pseudo-sinfulness of the state-bound Puritan Church, given the distinction between the physical taking of 'sodd*** pricks' and the physical pseudo-giving of 'fuck*** pricks', both of which contexts have reference to 'shit', albeit in respect of 'cowshit' for the free democratic state and 'bullshit' for the bound democratic or, rather, plutocratic church.

60. So much for the autocratic-democratic axis, which falls diagonally from crime and pseudo-grace to punishment and pseudo-sin, the State always hegemonic over the Church in view of its freedom in respect of either will (autocratic) or ego (democratic), which makes for a double negativity of 'frigging' and 'sodding' competitiveness in relation to the not-self, both 'pro' and 'anti', the church complement to which is merely pseudo-positive in view of the extents to which 'snogging' and 'fucking' co-operativeness are compromised by their existence in respect of 'jerks' on the one hand and 'pricks' on the other, neither of which are of the self but diametrically opposite approaches to the not-self, and thus to contexts which have more to do with 'pus' and 'shit' than ever they do with 'piss' or 'gas'.

61. When, on the other hand, we consider the advantages to be got from a 'fucking/snogging' standpoint in relation to 'piss' and 'gas', in which church-hegemonic factors accruing to the self take positive, or co-operative, priority over anything approximating to the not-self, with consequences for enhanced self-esteem in respect of concern, one way or another, with the self which a bureaucratic-theocratic axis signifies, it is hard not to conclude that the 'frigging/sodding' actualities which came to pass in England in consequence of figures like Henry VIII and Oliver Cromwell are more to be regretted than rejoiced in, since their only consequence was to detract from self, and thus life, rather than to add to or enhance it, and thus to saddle England and other such countries with hegemonic not-self, in complete contrast to countries like Eire, where the self still takes precedence over the not-self.

62. In fact, such subordinate not-self as paradoxically accrues to the bureaucratic-theocratic axis in relation to the State is likewise divisible between the pseudo-punishingness of 'sodd*** cunts' and the pseudo-crime of 'frigg*** bums', as germane to realist and idealist subversions of politics in respect of church hegemonic factors which, in Ireland at any rate, owe much, though not everything, to the Roman Catholic Church, divisible, as it is, between bureaucratic and theocratic actualities.

63. In that respect, one must contrast the genuine sin of bureaucratic freedom of church with the pseudo-punishment of the church-bound Republican State, given the distinction between the chemical giving of 'fuck*** cunts' and the chemical pseudo-taking of 'sodd*** cunts', both of which contexts have reference to 'piss', albeit in respect of 'cowpiss' for the free bureaucratic church and 'bullpiss' for the bound bureaucratic or, rather, meritocratic state.

64. Likewise, one must contrast - to anticipate the Social Theocracy of 'Kingdom Come' - the genuine gracefulness of theocratic freedom of church with the pseudo-criminality of the church-bound Centrist State, given the distinction between the metaphysical being of 'snogg*** bums' and the metaphysical pseudo-doing of 'frigg*** bums', both of which contexts have reference to 'gas', albeit in respect of 'bullgas' for the free theocratic church and 'cowgas' for the bound theocratic or, rather, technocratic state.

65. So much for the bureaucratic-theocratic axis, which rises diagonally from sin and pseudo-punishment to grace and pseudo-crime, the Church always hegemonic over the State in view of its freedom in respect of either spirit (bureaucratic) or soul (theocratic), which makes for a double positivity of 'fucking' and 'snogging' co-operativeness in relation to the self, both 'anti' and 'pro', the state complement to which is merely pseudo-negative in view of the extents to which 'sodding' and 'frigging' competitiveness are compromised by their existence in respect of 'cunts' on the one hand and 'bums' on the other, neither of which are of the not-self but diametrically opposite approaches to the self, and thus to contexts which have more to do with 'piss' and 'gas' than ever they do with 'shit' or 'pus'.

66. In respect of People's sartorial analogues to the above, I like to think of the falling autocratic-democratic axis in terms of rugby-type collared shirts in the one case and tee-shirts in the other, but of the rising bureaucratic-theocratic axis in terms of muscle shirts in the one case and vests in the other, so that there is a recognizable distinction between options which pertain, whether on a centrifugal or a centripetal basis, to the not-self, and, by contrast, options which pertain, whether centrifugally or centripetally, to the self.

67. To that extent, it should be evident that the rugby shirt/tee-shirt options would correspond to a state hegemonic situation, whether criminally or punishingly, and the muscle shirt/vest options to a church hegemonic situation, whether sinfully or gracefully.

68. There are those, I know, who conceive of tee-shirts as male and vests as female. Yet the fact that females often wear vests is not sufficient proof of a female disposition but, rather, seems to this author another example of how females often hype themselves in male terms, in order to appear more attractive to males by aping what males can be expected to relate to and, by extrapolation, find most desirable, thereby ensuring themselves sufficient attention.

69. However that may be, and granted that vests permit females to show off their arms and much of their breasts, it does not seem to me that vests are intrinsically female entities, as though the curvilinear design of the upper part of the vest was indicative of a vaginal symbolism in contrast to the rather more rectilinear phallic implications of the upper part of tee-shirts, including, not least, the sleeves. Are we to suppose, then, that sleeves are phallic symbols even when, as is usually the case, short? Personally I find the thought laughable!

70. But the greater and more compact hug to the body of vests, and even muscle shirts, suggests to me quite unequivocally that they are more self-orientated; can be regarded as symbolizing a closeness to self which would never pass muster in connection with females, no matter how much they sought to disguise their basic natures and ape male subjectivity for the sake of appearing more desirable from a male standpoint.

71. Now because both muscle shirts and vests suggest, in their different ways, a closeness to self which is demonstrably lacking in both rugby shirts and tee-shirts, I have no difficulty in equating them with a co-operative disposition which, whether bureaucratically sinful (and likely to imply a sporting analogue with Hurling) or theocratically graceful (and likely to imply a sporting analogue with Gaelic Football), attests to identification, on the part of their wearers, with a church hegemonic situation which can only exist in relation to 'piss' and 'gas' in bureaucratic-theocratic vein, as in those societies, in particular, which are characterized by 'Mother Church' and hope of what could be called 'Father Church', as and when matters proceed from the feminine-oriented world to the heavenly otherworld, so to speak, or, as I like to think of it, from Roman Catholicism to Social Transcendentalism.

72. All of which would contrast with the competitive disposition which, whether autocratically criminal or democratically punishing, attests to identification, on the part of wearers of rugby shirts (not to mention rugby players) and tee-shirts (not to mention players of association football) respectively, with a state hegemonic situation which only exists in relation to 'pus' and 'shit' in autocratic-democratic vein, as in those societies, in particular, which, to reverse the order and be more gender specific, are characterized by 'Father State' and fear of 'Mother State' as and before matters proceeded from the hellish netherworld, as it were, to the masculine-oriented world or, as could be said, from autocratic authoritarianism to parliamentary pluralism, whether or not one allows for the possibility of Social Democracy, the People's earthly equivalent, in state hegemonic societies, to the church hegemonic absolutism of Social Theocracy, which accords, as far as I am concerned, with 'Kingdom Come' and thus not with a proletarian humanism rooted in blue-collar criteria, but with a proletarian transcendentalism centred in white-collar criteria, so that one achieves the heavenly heights as opposed to the earthly depths, depths which, in any case, degenerate hellishly in respect of neo-autocratic criteria appertaining to totalitarian centralization of the State.

73. Therefore, to return to our sartorial analogues, the vest is rather more symbolic of the theocratic heights and the tee-shirt, especially when worn loose, or outside pants or whatever, of the democratic depths, though both alike would be male in their divergent ways - divine and masculine, pro-self and anti-notself and/or (concerning neo-autocratic tendencies) neo-notself, so that church hegemonic and state hegemonic alternatives were being symbolized along divergent proletarian lines, the Social Theocratic lines of an earthly Heaven and the Social Democratic lines of a hellish earth.

74. However that may be, when we consider the differences between metachemical and metaphysical actualities, the former alpha and sensual, the latter omega and sensible, upper-class female and male, we are drawn to the conclusion that the 'pus' of the former context is likely to be as abhorrent to the adherents of the latter context as their 'gas' to the adherents of 'pus', and that as 'frigg*** jerks' could speak of getting 'gassed' and/or 'pongged off' or even, in paradoxical fashion, 'bummed out', so 'snogg*** bums' could speak of getting 'pussed' and/or 'cheesed off' or, alternatively, 'jerked off' in respect of criteria applying to their antithesis which, like them, they may have been obliged to experience, contrary to their favoured or customary disposition.

75. Likewise, when we consider the differences between chemical and physical actualities, the former alpha and sensual, the latter omega and sensible, lower-class female and male, we are drawn to the conclusion that the 'piss' of the former context is likely to be as abhorrent to the adherents of the latter context as their 'shit' to the adherents of 'piss', and that as 'fuck*** cunts' could speak of getting 'browned off', so 'sodd*** pricks' could speak of getting 'pissed off' in respect of criteria applying to their antithesis which, like them, they may have been obliged to experience, contrary to their favoured or customary disposition.