CYCLE FORTY-THREE
1. The content of any given
discipline is always of an objective character, whereas the form is subjective
- the subjectivity of wavicle essences as opposed to
the objectivity of particle appearances.
2. Whether the content and form of any given
discipline be primarily or secondarily objective or subjective
... will depend on the nature of the discipline itself - science and economics
generally tending towards the objective, but politics and religion tending, by
contrast, towards the subjective.
3. More specifically, naturalist/materialist
science and communist/capitalist economics will be primarily objective, whereas
fundamentalist/nonconformist religion and authoritarian/parliamentary politics
will be secondarily objective.
4. Likewise, republican/totalitarian politics
and humanist/transcendentalist religion will be primarily subjective, whereas
realist/idealist science and socialist/corporate economics will be secondarily
subjective.
5. Form follows from content in the objective
disciplines, whereas content follows from form in the subjective ones.
6. The more objective content ... the less
subjective form, and, conversely, the more subjective form ... the less
objective content, as content and form tend ever farther apart towards the noumenal extremes of fundamentalism and transcendentalism
with regard to religion, and of naturalism and idealism with regard to science,
not to mention of authoritarianism and totalitarianism with regard to politics,
and of corporatism and communism with regard to economics.
7. Content and form can never be literally
equal, i.e. the same, else one would have all content or all form, which is
impossible. Rather is it that the more
perfect, or subjective, the form ... the less imperfect, or objective, the
content and, conversely, the more imperfect, or objective, the content ... the
less perfect, or subjective, the form.
8. The notion of 'imperfect form' is as
illogical as would be the notion of 'perfect content'. Form can no more desert perfection without
ceasing to be form ... than content can escape imperfection and remain content.
9. 'Pure form' and 'pure content' are simply
abstractions of the mind which have no basis in fact, whether phenomenal or noumenal, whatsoever!
10. Hence even the Devil has some form and God
some content, albeit the form of the one is so dominated by content as to be
least perfect, whereas the content of the other is so subsumed into form as to
be least imperfect.
11. With man and woman,
by contrast, form and content are more balanced between subjective and
objective, wavicle and particle, albeit with a
contrary bias in each case.
12. Thus there is generally more content than form
in man, who is correspondingly more imperfect, while there is more form than
content in woman, who is correspondingly more perfect.
13. The content in man is
generally drawn towards the more perfect form of woman, who offers him a
compensatory release from greater imperfection.
14. The Devil has no such
desire with regard to God, since his conceptual imperfection is too great ...
to make him capable of aspiring towards perfect form.
15. One should distinguish, subjectively, between
the (in relation to man) more perfect form of woman and the (in relation to
woman) most perfect form of God, whilst also distinguishing, likewise, between
the (in relation to woman) less perfect form of man and the (in relation to
God) least perfect form of the Devil.
16. One should distinguish, objectively, between
the (in relation to woman) more imperfect content of man and the (in relation
to man) most imperfect content of the Devil, whilst also distinguishing,
likewise, between the (in relation to man) less imperfect content of woman and
the (in relation to the Devil) least imperfect content of God.
