FREE TO PREY AND BOUND TO PRAY

1. Moral people, whether male (directly moral) or female (indirectly moral), will be predominantly co-operative, and their immoral counterparts, whether female (directly immoral) or male (indirectly immoral) predominantly competitive; for co-operation correlates with binding and competition with freedom.

2. Free societies, or societies primarily identifiable with barbarism and philistinism, will accordingly be those in which there is most competition and least co-operation, whereas bound societies, or societies primarily identifiable with civilization and culture, will be those in which there is most co-operation and least competition.

3. By contrast to bound societies, which uphold the virtues of sensibility, free societies will be awash with the vices of sensuality, and never more so than when they are more characterized by inorganic primacy than by organic supremacy.

4. For while freedom is no more exclusively inorganic than binding exclusively organic, the worst freedom will be prevalent in relation to inorganic primacy and the best binding, by contrast, in relation to organic supremacy, whether in terms of males or females.

5. One can well believe that free societies will be those in which free will is uppermost, and bound societies those, by contrast, in which natural determinism predominates; for free will differs from natural determinism as immorality from morality, insanity from sanity, competition from co-operation, wrong from right, and, in gender terms, females from males.

6. Thus the conflict between free will and natural determinism is in large measure deducible to the gender division between females (whether diabolic or feminine, noumenal or phenomenal) and males (whether masculine or divine, phenomenal or noumenal).

7. Females, on account of their objectivity (as pertaining to a vacuum) are directly given to free will, and hence freedom, while males, on account of their subjectivity (as pertaining to a plenum) are only indirectly given to free will, which is the difference, after all, between freedom for not-self objectivity and freedom from self subjectivity, the former appertaining to the evil of barbarism and the latter to the folly of philistinism.

8. Males, on account of their subjective dispositions, are directly given to binding, and hence natural determinism, while females, on account of their objective dispositions, are only indirectly given to binding, which is the difference, after all, between binding to self subjectivity and binding of not-self objectivity, the former appertaining, in enhanced selfhood, to the wisdom of culture and the latter to the goodness of civilization, as of civility, wherein the not-self is constrained.

9. A free female will, in sartorial terms, be garbed in a flounced, or centrifugal, dress (noumenal) and/or skirt (phenomenal), while a bound female will be garbed in a tapering, or centripetal, dress (noumenal) and/or skirt (phenomenal), both alike being convolutional, in keeping with the objective nature (in not-self) of females.

10. A free male will, in sartorial terms, be garbed in a flounced, or centrifugal, pair of pants (phenomenal) and/or one-piece zippersuit (noumenal), while a bound male will be garbed in a tapering, or centripetal, pair of pants (phenomenal) and/or one-piece zippersuit (noumenal), both alike being involutional, in keeping with the subjective nature (in self) of males.

11. Straight attire of a convolutional (female) or involutional (male) nature would doubtless constitute a kind of amoral equation in between the immoral and moral extremes of centrifugal and centripetal, flounced and tapering, attire.

12. The 'free', whether convolutional or involutional, objective or subjective, directly immoral or indirectly immoral, female or male, are respectively of the Blessed and the Cursed, the former barbarously evil and the latter philistinely foolish in their adherence to sensuality.

13. The 'bound', whether involutional or convolutional, subjective or objective, directly moral or indirectly moral, male or female, are respectively of the Saved and the Damned, the former culturally wise and the latter civilly good in their adherence to sensibility.

14. Those who are neither particularly free nor bound but 'straight', in the sense of dressing or living in between the centrifugal and centripetal extremes, are effectively of a liberal disposition which fights shy of both heathenistic and Christian alternatives alike, preferring the amoral middle-ground of a worldly compromise in which nothing demonstrably blessed or cursed, still less saved or damned, is discernible.

15. To say that such people are hypocritical or two-faced would be an overstatement, for normally they drift about in a sort of tepid limbo between Hell and Heaven, freedom and binding, in lifestyles that are neither characterized by free will nor natural determinism but by the amoral indeterminacy, so to speak, of worldly compromise, lacking commitment either way.

16. Both 'the free' and 'the bound' encroach upon such people, but they do so from directly opposite points of view, with totally different agendas.

17. At the risk of oversimplifying, it could be said that 'the free' will prey upon them, whereas 'the bound' will pray for them.

18. For in the one case, that of 'the free', these people will be blessed and/or cursed (according to gender) with freedom, whereas in the other case, that of 'the bound', they will be saved and/or damned (according to gender) to binding, as the world is torn asunder by heathenistic and Christian criteria, sensuality and sensibility, the chaff and the wheat.