101.   More comprehensively, it can be maintained that metachemistry is the elemental context in which drama, like the state, is hegemonic on primary (genuine) terms and dramatic poetry subordinate, like the church, on primary (genuine 'bovaryized') terms, whereas antimetaphysics is the complementary elemental context in which poetic drama, like the state, is hegemonic on secondary (pseudo-'bovaryized') terms and poetry subordinate, like the church, on secondary (pseudo) terms.

102.   Likewise it can be maintained that antichemistry is the elemental context in which prose, like the state, is hegemonic on primary (genuine) terms and prosaic philosophy subordinate, like the church, on primary (genuine 'bovaryized') terms, whereas physics is the complementary elemental context in which philosophic prose, like the state, is hegemonic on secondary (pseudo-'bovaryized') terms and philosophy subordinate, like the church, on secondary (pseudo) terms.

103.   Conversely, it can be maintained that antiphysics is the elemental context in which poetry, like the church, is hegemonic on primary (genuine) terms and poetic drama subordinate, like the state, on primary (genuine 'bovaryized') terms, whereas chemistry is the complementary elemental context in which dramatic poetry, like the church, is hegemonic on secondary (pseudo-'bovaryized') terms and drama subordinate, like the state, on secondary (pseudo) terms.

104.   Similarly, it can be maintained that metaphysics is the elemental context in which philosophy, like the church, is hegemonic on primary (genuine) terms and philosophic prose subordinate, like the state, on primary (genuine 'bovaryized') terms, whereas antimetachemistry is the complementary elemental context in which prosaic philosophy, like the church, is hegemonic on secondary (pseudo-'bovaryized') terms and prose subordinate, like the state, on secondary (pseudo) terms.

105.   Seeing that things progress from antiphysics to metaphysics and from chemistry to antimetachemistry on the diagonally ascending axis from phenomenal sensuality to noumenal sensibility, as from sin to grace and pseudo-crime to pseudo-punishment in the salvation of church-hegemonic bound psyche to free psyche, and from folly to wisdom and pseudo-evil to pseudo-good in the counter-damnation of state-subordinate free soma to bound soma, so they may be said to proceed from poetry and dramatic poetry to philosophy and prosaic philosophy on hegemonic primary and secondary, genuine and 'pseudo', terms, and from poetic drama and drama to philosophic prose and prose on subordinate primary and secondary, genuine and 'pseudo', terms.

106.   Seeing, on the other hand, that things regress from metachemistry to antichemistry and from antimetaphysics to physics on the diagonally descending axis from noumenal sensuality to phenomenal sensibility, as from evil to good and pseudo-folly to pseudo-wisdom in the damnation of state-hegemonic free soma to bound soma, and from crime to punishment and pseudo-sin to pseudo-grace in the counter-salvation of church-subordinate bound psyche to free psyche, so they may be said to recede from drama and poetic drama to prose and philosophic prose on hegemonic primary and secondary, genuine and 'pseudo', terms, and from dramatic poetry and poetry to prosaic philosophy and philosophy on subordinate primary and secondary, genuine and 'pseudo', terms.

107.   If drama and philosophy in their per se manifestations of free will and free soul are the diabolic/divine alternatives on the noumenal plane of space, where a division between 'spatial' and 'spaced' confirms a sensual/sensible upper-class antithesis between metachemistry and metaphysics, then poetic drama and prosaic philosophy are the 'pseudo'  manifestations of free will and free soul on the noumenal plane of time, where a division between 'sequential' and 'repetitive' confirms a sensual/sensible upper-class antithesis between antimetaphysics and antimetachemistry.

108.   If poetry and prose in their per se manifestations of bound ego and bound spirit are the antimasculine/antifeminine alternatives on the phenomenal plane of mass, where a division between 'massive' and 'massed' confirms a sensual/sensible lower-class antithesis between antiphysics and antichemistry, then dramatic poetry and philosophic prose are the 'pseudo' manifestations of bound ego and bound spirit on the phenomenal plane of volume, where a division between 'volumetric' and 'voluminous' confirms a sensual/sensible lower-class antithesis between chemistry and physics.

109.   In strictly hierarchical terms, the plane of mass stands beneath the plane of volume, just as the plane of time stands beneath the plane of space, so that one can ascend from mass to space via volume and time or descend from space to mass via time and volume, but the world attests, at the behest of noumenal controlling factors in either the alpha of metachemistry or the omega of metaphysics, to the subversion of volume by mass in both sensuality and sensibility, where, as we have seen, poetry subverts drama towards dramatic poetry in the interests of church-hegemonic psychic emphasis and, by contrast, prose subverts philosophy towards philosophic prose in the interests of state-hegemonic somatic emphasis, so that a broadly poetic/prosaic antithesis between the two worldly contexts is the paradoxical result, but only because of the controlling influence being exerted by the antithetical forms of noumenal existence above, the death-worshipping eternity in free soma of metachemical drama and the life-affirming eternity in free psyche of metaphysical philosophy, neither of which have any time or place for the other, since neither can exist except by controlling the world after their respective fashions - the phenomenal sensibility of antichemistry and physics being made-over in the somatic image, albeit antithetically, of that which appertains, whether on primary or secondary terms, to noumenal sensuality; the phenomenal sensuality of antiphysics and chemistry being made-over in the psychic image, albeit antithetically, of that which appertains, whether on primary or secondary terms, to noumenal sensibility, so that an axial descent from free soma to bound soma (not forgetting the church-subordinate parts played by bound and free psyche) has to be contrasted with an axial descent from free psyche to bound psyche (not forgetting the state-subordinate parts played by bound and free soma), even though this latter axis is, in practice, turned around to suggest the desirability of an ascent from bound psyche to free psyche (not forgetting, once again, the state-subordinate parts played by free soma to bound soma) in view of the fact that, unlike the case of what could be called a counter-regressive ascent from bound soma to free soma on the state-hegemonic axis, such a church-hegemonic ascent would be commensurate with a progression from sin to grace and, for females, from pseudo-crime to pseudo-punishment, and thus from vicious morality to virtuous morality, whereas any contrary ascent on what has been described as the diagonally descending axis would only be commensurate with a counter-regression from goodness to evil and, for males, from pseudo-grace to pseudo-sin, and thus from virtuous immorality to vicious immorality - something that, whilst it might be superficially more attractive to females, would hardly suit the generality of males, with the notable exception of those who had proved themselves to be less just than vain and were therefore granted due recognition, together with their female counterparts, for their vanity such that resulted in their being 'elevated' from phenomenal sensibility to noumenal sensuality, as from bound soma to free soma, whether on primary or secondary, female or male, terms.

110.   However that may be, the meek and the just are as antithetical as poetry and prose, and while those at the foot of the diagonally ascending axis from vicious morality to virtuous morality, bound psyche to free psyche, can live in hope of some form of philosophical deliverance 'on high', those at the foot of the diagonally descending axis from vicious immorality to virtuous immorality, free soma to bound soma, would be stupid indeed to live in hope of some form of dramatic deliverance 'on high' when the generality of their kind, even if still the most stupid of people, do not live in any kind of hope at all but, rather, strive to instil a fear of damnation from free soma to bound soma into those who would parade their vanity at the expense of the just and generally co-opt them to  their exploitation of the meek.

111.   Frankly, the meek are not, for all their worldly shortcomings, as stupid as the just; for at least they have the prospect of deliverance from virtuous morality to vicious morality, anti-blessedness to pro-blessedness, anti-peace to pro-peace, anti-salvation to pro-salvation, whereas the just, for all their worldly pretensions and false expectations, could only live in false hope of deliverance from virtuous immorality to vicious immorality, anti-cursedness to pro-cursedness, anti-war to pro-war, anti-damnation to pro-damnation, assuming they did not rather prefer, as seems generally to be the case, to remain just, and thus given to virtuous immorality in bound soma, with its anti-notself commitment to anti-cursedness, anti-war, anti-damnation in axial opposition - and contrast - to the vicious immorality in free soma of the vain, who are committed, through pro-notself behaviour, to a pro-cursed, pro-war, pro-damned stance, and are thus antithetical, in every state-hegemonic respect, to those whom they occasionally 'elevate' from the ranks of the just to a status analogous to their own.

112.   And yet if the vain are pro-damned in state-hegemonic terms, it cannot be said that they do not fear being damned down, in such fashion, to the anti-notself stance of the just; for if it is one thing to be somatically free, as in genuine drama, it is quite another to be somatically bound, as in genuine prose, especially from a female, and therefore axially representative point of view, so that one is afflicted by criteria appertaining to the anti-war stance of the anti-damned or anti-cursed who, for all their church-subordinate affiliations, are far from being peaceful, saved or blessed, whether on 'anti' or 'pro' terms, according to whether bound psyche or free psyche is the principal characteristic of persons within a society characterized by church-hegemonic criteria in diagonally-ascending axial vein.

113.   Those who are counter-saved from bound psyche in metachemistry and/or antimetaphysics to free psyche in antichemistry and/or physics, notwithstanding the subordinate standing of psyche in respect of criteria favouring soma in state-hegemonic vein, will never be saved to or blessed with peacefulness in any genuine way; for their positions are akin to punishment and pseudo-grace, primary and secondary manifestations, according with female and male gender, of church-subordinate criteria in which something akin to prosaic philosophy and pseudo-philosophy exists in the somatic shadow of genuine prose and philosophic prose as the primary and secondary, genuine and 'pseudo', representatives of state-hegemonic criteria continue to prevail at their expense.

114.   Therefore such people are all the more stupid for imagining that they are saved when they are merely counter-saved down an axis from crime to punishment on primary subordinate terms and, for males, from pseudo-sin to pseudo-grace on secondary subordinate terms - the terms of physical humanism as opposed to antichemical antinonconformism, and still have to accept the primary and secondary orders of damnation which take axial precedence over them in respect of state-hegemonic criteria and which will always be more prevalent in consequence, whether as goodness in antichemical bound soma or as pseudo-wisdom in physical bound soma.

115.   But stupid, in any case, are the just, as the good and the pseudo-wise  coupled, in subordinate vein, to the punishing and the pseudo-graceful;  for the world is an end-in-itself for them, not a means to a higher and better end, as with the meek, and short of a proletarian eclipse at the hands of Social Democratic revolutionaries, who will reverse the terms of the diagonally descending axis at the expense of the masses, criminalizing neo-metachemical and neo-antimetaphysical tendencies from fear that they should go too far and resurrect the more genuine manifestations thereof at their expense, there is only the false hope, on the part of certain unrepresentatively vain individuals, of recognition for their vanity and elevation, through honours or fame or wealth, to the ranks of the vain proper, which of course implies a counter-regressive ascent from virtuous immorality in bound soma to vicious immorality in free soma, and thus from good to evil, pseudo-wisdom to pseudo-folly,  coupled, in church-subordinate terms, to a like ascent from punishment to crime, pseudo-grace to pseudo-sin in respect of psychic regression from freedom to binding.

116.   All of which may well be more agreeable, however, from a female point of view, since the upper-class female pulls metachemical rank on the antimetaphysical 'fall guy' for diabolic denigration, and, when all's said and done, free soma is more desirable from a female standpoint than bound soma, since it corresponds to her gender actuality of soma preceding and predominating over psyche and is therefore less of an ordeal than an ideal, the ideal of freedom for a female and therefore for a society dominated by female criteria in both hegemonic (metachemical) and subversive (antichemical) vein, which will always be state-hegemonic and, in its commitment to soma from contrary class points of view, either superficially or profoundly, viciously or virtuously, sensually or sensibly, immoral.

117.   Speaking as an Irish-born male philosopher of Catholic descent, I of course detest and despise such a society, having had to endure it against my will and better judgement for the greater part of my life of enforced exile from my native country.  But I cannot pretend that it doesn't exist or that there are not males who, whether from moral ignorance or in consequence of some racial trait, a want of hair on the chest or a tendency towards fleshiness, are resigned to such a society and would back females who stood up for it, being accustomed to living in the shadow of female domination and knowing no other system, never mind contrary concept of freedom which, being psychic, could only have its way at the expense of the type of freedom that they, in their moral ignorance, more or less take for granted, and then quite as though there was only one type of freedom, so much are they the products, or victims, of societal conditioning in respect of the freedom which prevails, in soma, with them, whether they are for or against it, somatically free or somatically bound!

118.   But, of course, there is another type of freedom, not least in Eire traditionally, and it is the freedom which accrues to a male hegemonic and subversive control of society from metaphysical and antiphysical standpoints that owe more to genuine philosophy and poetry than, in female-dominated vein, to genuine drama and prose, even if 'pseudo' orders of drama and prose have to be taken into account in relation to state-subordinate criteria, just as the diagonally descending axis to which the vain and the just appertain has its 'pseudo' orders, as already noted, of poetry and philosophy in relation to church-subordinate criteria.

119.   But there is considerable elemental difference between the genuine and the 'pseudo', as between long prose, or the novel, and short prose in respect of the antichemical and antimetachemical sensible alternatives, or between aphoristic philosophy and essayistic philosophy in respect of the metaphysical and physical sensible alternatives, or between tragic drama and comic drama in respect of the metachemical and chemical sensual alternatives, or between lyric poetry and epic poetry in respect of the antimetaphysical and antiphysical sensual alternatives, and so on, not forgetting the intermediate forms of drama, poetry, prose, and philosophy corresponding to poetic drama, dramatic poetry, philosophic prose, and prosaic philosophy.

120.   In truth, there is so much difference between these various literary art forms, whether genuine or 'pseudo', 'bovaryized' or pseudo-'bovaryized', that one can only explain and justify their existence in relation to the distinctions that exist between church-hegemonic and state-subordinate criteria on the one hand, and state-hegemonic and church-subordinate criteria on the other hand, so that it becomes possible to make ethnic and axial sense of the confusing array of alternatives on both a gender and a class basis, confident in the assessment that genuine or, rather, hegemonic poetry is as much a Catholic norm as hegemonic prose, especially in relation to the novel, a Protestant one, if with a Puritan as opposed to an Anglican or, more correctly in relation to bound soma, with a parliamentary as opposed to a monarchic bias, so that it becomes feasible to equate it, together with the majority of its practitioners, with both antirealist and, where the pseudo-'bovaryization' of pseudo-philosophy that is called philosophic prose is concerned, naturalist forms of antichemical and physical sensibility, as though in connection with a state-hegemonic orientation favouring the good and the pseudo-wise as against, in prosaic philosophy and pseudo-philosophy, the punishing and the pseudo-graceful in connection with church-subordinate criteria on primary and secondary, antichemical and physical, terms.

121.   Consequently hegemonic prose and drama, antichemical/physical and metachemical/antimetaphysical orders of novel and play, whether primary or secondary, genuine or 'pseudo', are as contrary to what appertains to the diagonally ascending axis of church-hegemonic criteria as hegemonic poetry and philosophy, antiphysical/chemical and metaphysical/antimetachemical orders of poem and aphorism, whether primary or secondary, genuine or 'pseudo', would be contrary to what appertains, in state-hegemonic vein, to the diagonally descending axis.

122.   But even subordinate philosophy and poetry, antichemical/physical and metachemical/antimetaphysical orders of essay and poem, whether primary or secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, are as contrary to what appertains to the diagonally ascending axis on state-subordinate terms as subordinate drama and prose, antiphysical/chemical and metaphysical/antimetachemical orders of play and story, whether primary or secondary, in genuine 'bovaryized' or pseudo-'bovaryized' modes, would be contrary to what appertains, in church-subordinate vein, to the diagonally descending axis.

123.   However one evaluates the two axes, they remain antithetical in virtually every respect; for whereas drama and prose are state hegemonic on the descending axis, whether on metachemical/antimetaphysical or antichemical/physical terms, their 'pseudo' and pseudo-'bovaryized' counterparts remain state subordinate on the ascending axis, whether on antiphysical/chemical or metaphysical/antimetachemical terms.  And whereas, by contrast, poetry and philosophy are church hegemonic on the ascending axis, whether on antiphysical/chemical or metaphysical/antimetachemical terms, their 'pseudo' and pseudo-'bovaryized' counterparts remain church subordinate on the descending axis, whether on metachemical/antimetaphysical or antichemical/physical terms.

124.   Therefore because poetry and philosophy are as hegemonically characteristic of the ascending axis as drama and prose of the descending axis, one may logically infer that no psyche-oriented person, whether bound or free, would ever grant as much importance to drama or prose as to poetry or philosophy, just as one may logically infer that no soma-oriented person, whether free or bound, would ever grant as much importance to poetry or philosophy as to drama or prose.

125.   For the morally 'vicious circle' of poetry, poetic drama, drama, and dramatic poetry in antiphysics/chemistry must ever be contrasted with the morally 'virtuous circle' of philosophy, philosophic prose, prose, and prosaic philosophy in metaphysics/antimetachemistry, with salvation being from poetry to philosophy on primary church-hegemonic terms, as from antihumanism to transcendentalism, and from dramatic poetry to prosaic philosophy on secondary church-hegemonic terms, as from nonconformism to antifundamentalism, but counter-damnation being from poetic drama to philosophic prose on primary state-subordinate terms, as from antinaturalism to idealism, and from drama to prose on secondary state-subordinate terms, as from realism to antimaterialism.