FROM CLEARNESS TO HOLINESS

1. In sensuality the female is blessed with clearness and the male cursed by unholiness, whereas in sensibility the male is saved to holiness and the female damned to unclearness.

2. 'The unclear' defer to 'the holy' in sensibility, no less than 'the unholy' defer to 'the clear' in sensuality.

3. Culture and civility - and hence, in a broader sense, civilization - are only genuinely possible in sensibility; in sensuality, by contrast, things remain beholden to or conditioned by nature and barbarity.

4. Just as the male rises, diagonally, from nature to culture, as from sin to grace, so the female falls, diagonally, from barbarity to civility, as from crime to punishment.

5. To rise, through physical salvation, from mass to volume in mass-volume subjectivity is the masculine equivalent of the godly rise, through metaphysical salvation, from time to space in time-space subjectivity, which thereby achieves not merely relative but absolute culture.

6. To fall, through chemical damnation, from volume to mass in volume-mass objectivity is the feminine equivalent of the devilish fall, through metachemical damnation, from space to time in space-time objectivity, which thereby achieves not merely relative but absolute civility.

7. Just as the male rises, in salvation, from folly to wisdom, as from self-freedom to self-binding, so the female falls, in damnation, from evil to good, not-self freedom to not-self binding.

8. The self-enhancement of males, whether in phenomenal or in noumenal contexts of sensibility, is attendant upon the self- or, rather, not-self debasement of females, since a diagonal rise to binding on the one hand is only possible on the basis of a diagonal fall from freedom on the other hand, the hand of female damnation.

9. Freedom from self (indirect immorality) through bewitchment by the female not-self is the male curse that can only be escaped from through binding to self (direct morality) in sensibility.

10. Freedom for not-self (direct immorality) through domination of the male self is the female blessing that can only be undermined through binding of not-self (indirect morality) in sensibility.

11. Thus the rise of males depends upon the fall of females, and the deliverance from freedom to binding, whether directly (males) or indirectly (females) is what makes for culture and civility, both of which are morally right as opposed, like barbarity and nature, to morally wrong (and therefore immoral).

12. Freedom can therefore be directly wrong, or primarily immoral, as in the case of females, or indirectly wrong, or secondarily immoral, as in the case of males, whereby freedom centres upon the self as opposed, with females, to the not-self, and is accordingly natural rather than barbarous, or foolish rather than evil.

13. Binding can therefore be directly right, or primarily moral, as in the case of males, or indirectly right, or secondarily moral, as in the case of females, whereby binding centres upon the not-self as opposed, with males, to the self, and is accordingly civilized rather than cultural, or good rather than wise.

14. Creatures rooted in objectivity, like females, will always be primarily of the not-self, or organs of sensuality or sensibility germane to the objective elements of fire and water, whereas those centred in subjectivity, like males, will always be primarily of the self, or the brain stem and spinal column which, together, constitute the central nervous system.

15. Hence not only do males and females differ in respect of their selves, they differ in respect of the not-selves to which they relate - males having a secondary relationship, on account of their self-oriented subjectivity, to their not-selves, which appertain to the subjective elements of vegetation (earth) and air.