CYCLE THIRTY-TWO

1. To be 'beyond good and evil' is not to be indifferent to either good or evil, but to be given, instead, to the noumenal subjectivity, through truth, of absolute good. It is to have abandoned Christian relativity for transcendental absolutism.

2. The man who is 'beyond good and evil' is no longer human, still less inhuman and/or subhuman, but effectively superhuman, and thus divine.

3. Protestant inhumanism contrasts with Catholic humanism as the phenomenal objectivity of knowledge with the phenomenal subjectivity of beauty, while fundamentalist subhumanism contrasts with transcendentalist superhumanism as the noumenal objectivity of strength with the noumenal subjectivity of truth.

4. The relative evil, germane to knowledge, of Protestant inhumanism contrasts with the relative good, germane to beauty, of Catholic humanism, while the absolute evil, germane to strength, of fundamentalist subhumanism contrasts with the absolute good, germane to truth, of transcendentalist superhumanism.

5. The distinction between objectivity and subjectivity, whether noumenal or phenomenal, is effectively one of freedom and binding, the former evil, the latter good.

6. When economics and science are 'free', and not constrained by moral considerations of either a political (phenomenal) or a religious (noumenal) order, we have the freedom so dear to the Anglo-American dominated so-called 'Free World', with its economic (capitalist free-trade) and scientific (technological and chemical) hegemonies.

7. The traditional revolt of Protestants in Northern Ireland against unity with the Catholic South ... is a manifestation of British rejection of the sort of moral binding which follows from adherence to a political and/or religious hegemony.

8. Both political and religious hegemonies, as represented by republicanism in the former context and by transcendentalism in the latter one, reject the sort of objective freedoms so dear to the Protestant (nonconformist) and fundamentalist (Masonic) traditions, and do so, moreover, from subjective, and therefore moral, points of view - the former phenomenal, the latter noumenal.

9. Neither Protestantism nor Catholicism are religiously hegemonic, but 'bovaryizations' of religion relevant to economic (capitalist) and political (republican) hegemonies respectively. Protestantism, as we have seen, focuses upon knowledge, and Catholicism, by contrast, upon beauty, neither of which are truly spiritual but, rather, accommodations of religion to the intellect and the will, the former germane to the purgatorial Overworld, the latter to the mundane World.

10. As a worldly mode of religion, Catholicism is first and foremost concerned with beauty, as personified by the Blessed Virgin, and only secondarily with political or social concerns.

11. As an overworldly mode of religion, Protestantism is first and foremost concerned with knowledge, as exemplified in the Gospels, and only secondarily with economic concerns.

12. As a netherworldly mode of religion, Fundamentalism is first and foremost concerned with strength, as exemplified in soulful ritual, and only secondarily with scientific concerns.

13. As a supra-worldly (heavenly) mode of religion, Transcendentalism is exclusively concerned with truth, as exemplified in spiritual devotions, and not at all with scientific, economic, or political concerns ... except insofar as these lower disciplines pander, along appropriately 'bovaryized' lines, to its advancement.