AMORALITY

1. If morality, or the choosing of metaphysical right over physical wrong, is a godly thing, as I happen to believe, then morality is only possible and, more to the point, credible in connection with God, or godliness.

2. Take away God, or the possibility of godliness, and you are left with a moral vacuum, with the absence, in short, of a reason for being moral.

3. Consequently life ceases to be an affair guided by morality and becomes one in which amorality is widely prevalent, albeit governed and/or ruled by immorality.

4. For if you remove God from the overall picture, the Devil inevitably steps-in to take His place, and the world becomes his or, rather, her oyster - to be exploited and manipulated as a matter of diabolic course.

5. Yet revolt against immorality is of course possible and, to some extent, inevitable, though only in relation to an objective form of amorality which is as good to evil, or woman to the Devil, or purgatory to Hell, or punishment to crime, or justice to cruelty.

6. Parliament is, in effect, the epitome of the revolt of objective amorality against the tyrannical evil of immorality, which is of course also objective, if from a noumenal rather than a phenomenal point of view. Such a revolt has been symbolized by, amongst other things, 'Britannia'.

7. Thus a society bereft of God but not overly partial to the Devil becomes characterized by the goodness of objective amorality. Such is also true of the individual, even when not literally feminine or, at any rate, a woman. And in such a society and for such an individual, politics rather than science is hegemonic. Hence parliamentary democracy.