VALUES AND ANTIVALUES

1. Just as fundamentalism is a false, because fiery, religion of beauty and love, the devil and hell of metachemical ego/will and spirit/soul, so nonconformism is a false, because watery, religion of strength and pride, the woman and purgatory of chemical ego/will and spirit/soul.

2. But just as humanism is a false, because vegetative, religion of knowledge and pleasure, the man and earth of physical ego/will and spirit/soul, so transcendentalism is the true, because airy, religion of truth and joy, the god and heaven of metaphysical ego/will and spirit/soul.

3. False religions tend to prevail less because people or peoples are incapable of grasping the truth (though that, alas, is certainly a factor) as because they have some alternative agenda which, for them, takes precedence over religion and requires, in consequence, a 'bovaryized' order of religion.

4. Such alternative agendas may be economic, as in the case of humanism or, rather, of societies centred in physics, with a humanist religious preference; political, as in the case of societies based in chemistry, with a nonconformist religious preference; or scientific, as in the case of societies based in metachemistry, with a fundamentalist religious preference.

5. Whatever the case, it is not God or Heaven, truth or joy, which comes first with them but man and the earth, knowledge and pleasure; woman and purgatory, strength and pride; or the Devil and Hell, beauty and love.

6. That is what makes them humanist, nonconformist, or fundamentalist, as opposed to or distinct from transcendentalist. But in all cases such societies or people(s) are given to organic supremacy, and thus to positive orders of doing (metachemical), giving (chemical), taking (physical), or being (metaphysical), whether in relation to religion or otherwise.

7. They contrast, one could say, with societies or people(s) given to inorganic primacy, to negative orders of doing, giving, taking, or being, which have less to do with universal and personal virtues or vices than with cosmic (noumenal) and geologic (phenomenal) virtues (antivirtues) or vices (antivices), depending whether sensibility or sensuality is the prevailing tendency.

8. Whichever the case, one would hesitate to use descriptive terms like fundamentalism, nonconformism, humanism, or transcendentalism in relation to their disciplinary leanings, whether in connection with science, politics, economics, or religion, but rather such terms as materialism, realism, naturalism, and idealism; for there is all the difference in the world - and even without it - between these two sorts of terminology and their proper applicability.

9. Hence materialism is as far removed from fundamentalism, its organic counterpart, as ugliness and hatred from beauty and love, or what could be called the Antidevil and Antihell from the Devil and Hell, as germane not to an eyes-heart axis but to a stellar-Venusian axis within space-time objectivity.

10. Hence realism is as far removed from nonconformism, its organic counterpart, as weakness and humility from strength and pride, or what could be called antiwoman and antipurgatory from woman and purgatory, as germane not to a tongue-womb axis but to a lunar-oceanic axis within volume-mass objectivity.

11. Hence naturalism is as far removed from humanism, its organic counterpart, as ignorance and pain from knowledge and pleasure, or what could be called antiman and anti-earth from man and earth, as germane not to a penis-brain axis but to a terrestrial-Martian axis within mass-volume subjectivity.

12. Hence, finally, idealism is as far removed from transcendentalism, its organic counterpart, as falsity and woe from truth and joy, or what could be called Antigod and Antiheaven from God and Heaven, as germane not to an ears-lungs axis but to a solar-Saturnian axis within time-space subjectivity.

13. One cannot therefore use terms like fundamentalism, nonconformism, humanism, and transcendentalism in relation to anything cosmic and/or geologic, since such terms have specific applicability to universal and/or personal factors having reference to positive, or supreme, manifestations of doing, giving, taking, and being (in that order).

14. Conversely, one cannot use terms like materialism, realism, naturalism, and idealism in relation to anything universal and/or personal, since such terms have specific applicability to cosmic and/or geologic factors having reference to negative, or primal, manifestations of doing, giving, taking, and being (in that order).

15. Unfortunately, it has to be said that industrial and post-industrial modernity is more sympathetic to inorganic primacy than to organic supremacy, in consequence of which materialism tends to prevail at fundamentalism's expense; realism to prevail at nonconformism's expense; naturalism to prevail at humanism's expense; and idealism to prevail at transcendentalism's expense.

16. The social corollary of this is that antivalues in both vice (sensuality) and virtue (sensibility) tend to prevail at the expense of everything organically valuable, be it in sensuality or in sensibility, and that ugliness and hatred take precedence over beauty and love; that weakness and humility take precedence over strength and pride; that ignorance and pain take precedence over knowledge and pleasure; and, last but hardly least, that falsity (illusion) and woe take precedence over truth and joy.