FREE TO
ENTHRAL VIS-À-VIS BOUND TO ENSLAVE
1. The
female can only remain free to exploit her chemical and/or metachemical
not-self in sensuality so long as the male is resigned to being enthralled by
what she does and/or gives. Should he
become disillusioned with his dependence in this respect he will gravitate more
closely to self, to the sensibility of physics and/or metaphysics, wherein he
is saved from the curse of freedom from self, which is enthralment.
2. Freedom
is a blessing and enthralment a curse, but that man who becomes disillusioned
with enthralment and consciously gravitates, in salvation, to self-binding will
seek the enslavement of females to his self via constrained not-self, which is
damnation.
3. The damned
female, whether lower class (mass/phenomenal) or upper class (time/noumenal), will find enslavement of not-self to the bound
self of her male, as of males in general, no less contrary to her nature than
the cursed male, whether upper class (time/noumenal)
or lower class (mass/phenomenal) will find enthralment of self by the free
not-self of his female, as of females in general, contrary to his nature.
4. For
whereas females are primarily of the not-self and only secondarily of the self,
on account of their objective dispositions in relation to a vacuum, males are
primarily of the self and only secondarily of the not-self, on account of their
subjective dispositions in relation to a plenum. Therefore the male whose self is enthralled
by female not-self, whether chemical or metachemical,
is no less removed from his self-interest than the female whose not-self is
enslaved by male self ... from her not-self interest.
5. Self-interest
for the male entails binding to self in sensibility; not-self interest for the
female entails freedom of not-self in sensuality. That which is advantageous to the one gender
becomes disadvantageous to the other, and vice versa.
6. Deliverance
from enslavement of not-self to binding to freedom for not-self interest is
what most suits females; deliverance from enthralment of self to freedom to
binding in self-interest is what most suits males. For females prefer being blessed, in heathenistic fashion, with freedom over males than being
delivered, contrary to not-self interest, to enslavement under males, whereas
males prefer being saved, in Christian fashion, to binding over females than
being cursed, contrary to self-interest, by enthralment under females.
7. Just
as enslavement for females is a binding of not-self, the paradoxical placing of
constraints upon freedom of not-self action, so enthralment for males is a
paradoxical freedom from self, an escape from self through the dispersal,
centrifugally, of binding.
8. Since the subjectivity of their disposition ensures that
self-interest is of more applicability to males than denial of self through the
secondary freedom, the indirect freedom, of enthralment, the male who denies
his self-interest in sensuality always risks being torn apart by the objective
object of his enthralment.
9. Since
the objectivity of their disposition ensures that not-self interest is of more
applicability to females than denial of not-self through the secondary binding,
the indirect binding, of enslavement, the female who denies her not-self in sensibility
always risks being eclipsed or upstaged by the subjective subject of her
enslavement.
10. Females
are selfishly dominated by males in sensibility, becoming unto a 'second sex',
whereas males are not-selfishly dominated by females in sensuality, whereupon
they likewise become akin to a 'second sex'.
11. Those who, as females, are dominated by binding in
sensibility are damned, whereas those who, as males, are dominated by freedom
in sensuality are cursed.
12. Conversely,
those who, as males, dominate through binding to self in sensibility are saved,
whereas those who, as females, dominate through freedom of not-self in
sensuality are blessed.
13. Blessed
with freedom (for not-self) and damned by enslavement (of not-self), females
will tend to prefer the former to the latter, even though this means that the
evil of barbarism takes precedence, in freedom, over the goodness of
civilization with them, as of vice over virtue.
14. Saved
by binding (to self) and cursed with enthralment (of self), males will tend to
prefer the former to the latter, thereby permitting the wisdom of culture to
take precedence over the folly of philistinism, as of virtue over vice.
15. For
while freedom has intimate connections with barbarism (in relation to not-self)
for females and with philistinism (in relation to self) for males, the former
directly immoral and therefore criminal but the latter indirectly immoral and
therefore sinful, binding has no less intimate connections with culture (in
relation to self) for males and with civilization (in relation to not-self) for
females, the former directly moral and therefore graceful but the latter
indirectly moral and therefore punishing.
16. The
good female, whether phenomenally relative or noumenally
absolute, woman or devil, will be more identifiable with civilization than with
barbarism, and thus with punishment than with crime, while the wise male,
whether phenomenally relative or noumenally absolute,
man or god, will be more identifiable with culture than with philistinism, and
thus with grace than with sin.
17. Culture
requires the support of civilization, as wisdom of goodness, and therefore the
oppression of females in terms of the paradoxical placement of sensible
constraints upon their not-self freedom-of-action, which is primary with them
on account of their objective dispositions, as conditioned by a vacuum.
18. A
society which is dominated by females, through freedom, is one that is
immorally removed from culture and civilization in barbarism and philistinism,
and therefore more characterized by evil and folly than by wisdom and goodness,
by crime and sin, in other words, than
by grace and punishment.
19. Such
a society, being sensually heathenistic, is not just
at bottom evil and foolish, but predominantly evil and foolish, with an
incapacity, bordering on aversion, for wisdom and goodness.
20. A
society dominated or characterized by barbarism, a free society, will make a
god out of evil and a devil out of folly, the curse of the 'free', or
enthralled, male, whose sinful disposition will be upstaged by the criminality
of the blessed free.
21. A
society dominated or characterized by culture, a bound society, will make a god
out of wisdom and a devil out of goodness, the damnation of the 'bound', or
enslaved, female, whose punishing disposition will be upstaged by the grace of
the saved bound.
22. As a male, I would have to prefer the latter type of
society, and will do what I can to help bring it to pass as a matter of moral
necessity. For the
barbarous and philistine alternative is something to be delivered from, not
something to esteem as an end-in-itself.
23. Let
the true end of life be culture and civilization, and may Social
Transcendentalism be the ideological focus for and means by which it can come
to pass in relation to 'Kingdom Come', wherein wisdom and goodness will sit
virtuously enthroned for all Eternity!
24. For
that is the promise of 'Kingdom Come', of a federation, initially, of the
Gaels, and religious sovereignty is the means by which it can be brought
democratically to pass come Judgement, or the decision as to whether to be
saved and/or damned from freedom to binding, as from barbarism and
philistinism, evil and folly, to civilization and culture, goodness and wisdom,
when the opportunity eventually comes to pass, as it surely must if a morally
sensible alternative to the sensual immorality of the present is to officially
become a reality and not remain a dream-wish of the disillusioned few.
LONDON 2001 (Revised 2012)
