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1. There is religious transcendentalism, viz.
the Holy Spirit, within humanist religion, or Catholicism, but
Transcendentalism per se is the Holy Spirit of Heaven.
2. There is religious fundamentalism, viz. the
Father, within humanist religion, but Fundamentalism per se
is the Holy Soul of Hell.
3. There is religious nonconformism,
viz. the Son, within humanist religion, but Nonconformism
per se is the Holy Mind of Purgatory.
4. There is, as we have seen, religious
transcendentalism, fundamentalism, and nonconformism
within humanist religion, but Humanism per se is the Holy Will of the
World.
5. The Holy Will of the World is as far removed
from the Holy Spirit of Heaven ... as beauty from truth, or pleasure from joy,
which is to say, as the humanist 'bovaryization' of
religion from divine religion, as germane to 'Kingdom Come'.
6. The love of joy in the goodness of truth ...
is what characterizes transcendentalist religion from the love of pleasure in
the goodness of beauty within humanist religion, the 'love' of wisdom in the
'goodness' of knowledge within nonconformist religion, and the 'love' of pride
in the 'goodness' of strength within fundamentalist religion.
7. The 'hatred' of sorrow in the 'badness' of
illusion ... is what characterizes idealist science from the 'hatred' of pain
in the 'badness' of ugliness within realist science, the hatred of folly in the
badness of ignorance within materialist science, and the hatred of humiliation
in the badness of weakness within naturalist science.
8. The 'hatred' of inner sorrow in the 'badness'
of inner illusion ... is what characterizes corporate economics from the
'hatred' of inner pain in the 'badness' of inner ugliness within socialist
economics, the hatred of inner folly in the badness of inner ignorance within
capitalist economics, and the hatred of inner humiliation in the badness of
inner weakness within communist economics.
9. The love of outer joy in the goodness of
outer truth ... is what characterizes totalitarian politics from the love of
outer pleasure in the goodness of outer beauty within republican politics, the
'love' of outer wisdom in the 'goodness' of outer knowledge within
parliamentary politics, and the 'love' of outer pride in the 'goodness' of
outer strength within authoritarian politics.
10. Knowledge and strength are only 'good' in
relation to or, rather, contrast with ignorance and weakness, while ugliness
and illusion are only 'bad' in contrast with beauty and truth.
11. The 'love' of wisdom easily becomes, within
hard-line nonconformism, a hatred of pleasure in the 'evil'
of beauty, while the 'love' of pride easily becomes, within hard-line
fundamentalism, a hatred of joy in the 'evil' of truth.
12. Conversely, the 'hatred' of sorrow easily
becomes, within hard-line idealism, a love of humiliation in the 'goodness' of
weakness, while the 'hatred' of pain easily becomes, within hard-line realism,
a love of folly in the 'goodness' of ignorance.
13. What applies to the noumenal
contexts of religion and science applies no less to the phenomenal contexts of
economics and politics, where we also have 'inner' and 'outer' distinctions
respectively.
14. The extreme right-wing status of the reader as
opposed to the extreme left-wing status of the thinker with regard to poets and
philosophers - the former comparatively barbarous in Hell and the latter
comparatively cultural in Heaven.
15. The right-wing status of the writer as opposed
to the left-wing status of the speaker with regard to novelists and dramatists
- the former comparatively civilized in Purgatory and the latter comparatively
natural in the World.
16. If genuine poets and philosophers are
respectively barbarous in Hell and cultural in Heaven, then those who are
barbarous in Time and cultural in Space are antipoets
and antiphilosophers - a 'pseudo'-noumenon
closer to science (outer) and economics (inner) than, as with the genuine
articles, to politics (outer) and religion (inner).
17. If genuine novelists and dramatists are
respectively civilized in Purgatory and natural in the World, then those who
are civilized in Volume and natural in Mass are antinovelists
and antidramatists
- a 'pseudo'-phenomenon closer to science (outer) and economics (inner)
than, as with the genuine articles, to politics (outer) and religion (inner).
18. It of course follows that where poets and
philosophers relate, when genuine, to noumenal
politics and religion, their fictional and dramatic counterparts relate to
phenomenal politics and religion.
19. Conversely, it likewise follows that where antipoets and antiphilosophers
relate, when 'genuine', to noumenal science and
economics, their fictional and dramatic counterparts relate to phenomenal
science and economics.
