SOME RELATED DICHOTOMIES

1. In general terms - and with especial reference to the per se manifestation of each discipline - it could be said that the criminality of science contrasts no less with the grace of religion ... than the punishment of politics with the sinfulness of economics.

2. Again, speaking generally, the evil of science contrasts no less with the wisdom of religion ... than the goodness of politics with the folly of economics.

3. To contrast the general good of politics with the general folly of economics, and the general or, rather, exceptional evil of science with the exceptional wisdom of religion - at least where their per se manifestations are concerned.

4. In such fashion the scientist contrasts with the priest, or man of religion, as a devil with a god, while the politician contrasts with the economist, or man of economics, as a woman with a man.

5. In a very real sense the evil of science and the goodness of politics contrast, on the female side of the gender divide, with the folly of economics and the wisdom of religion.

6. Just as the best or most genuine science is metachemical and the best and most genuine religion metaphysical, so the most genuine politics is chemical and the most genuine economics physical.

7. A distinction, in other words, between fire and air 'above', in the noumenal contexts of time and space, and water and vegetation (earth) 'below', in the phenomenal contexts of volume and mass.

8. Just as the most genuine mode of science is cosmological and the most genuine mode of religion transcendental, so the most genuine mode of politics is parliamentary and the most genuine mode of economics capitalist.

9. Any per se mode of the above disciplines effectively excludes any other per se mode from the society or type of civilization to which it pertains.

10. Only comparatively 'bovaryized' modes of any given discipline can officially co-exist with a per se mode, if friction between incompatible elements is to be avoided.

11. Science and politics are more closely affiliated with work than with play, whereas economics and religion are the disciplines one would associate more closely with play, given their male bias (when genuine).

12. The distinction between work and play is mirrored, to a significant extent, in the dichotomy between state and church, since the one is broadly female and the other male (when genuine).

13. This is especially so when the State is objective, whether on noumenal or phenomenal terms, and thus more closely aligned with the female side of life, as, conversely, when the Church is subjective, whether phenomenally or noumenally, and more genuinely male in consequence.

14. What could be called the State-Kingdom (or 'Kingdom Gone'), rooted in metachemistry, contrasts with the Church-Kingdom (or 'Kingdom Come'), centred in metaphysics, no less than more general, or phenomenal, manifestations of state and church whose fulcrum, in chemistry or physics, is closer to the world.

15. Be that as it may, the work-ethos of the State and the play-ethos of the Church point to a gender dichotomy - in their more genuine manifestations - between objective and subjective alternatives and, in some sense, antagonists.

16. For life is an unequal tug-of-war between the genders, as between sensuality and sensibility in their primary manifestations, with a bias that generally favours females or, at any rate, the female side of life.

17. For females it is who make life possible, and in basic heathenistic terms life revolves around them, as around the propagation and nurture of offspring.

18. Males are no less secondary to females than vegetation and air to water and fire, or play to work or the Church to the State, or ego and soul to spirit and will.

19. Not only is man secondary to woman, as germane to the phenomenal planes of volume and mass, but God (in any more genuine sense of what could be called counter-Cupidian sensuality or sensibility) is secondary to the Devil (in the more genuine terms of the sensuality or sensibility of a Cupidian axis), as germane to the noumenal planes of time and space, whether in primal or supreme, inorganic or organic, contexts.

20. This does not preclude, however, the possibility or even moral desirability of a male hegemony in sensibility, which renders that gender which is basically both more powerful and glorious than males deferential to the ascendancy of form and content(ment) due to constraints upon not-self freedom of doing/giving (action) in response to enhanced male self-respect, whether in terms of sensible taking (phenomenal) or being (noumenal), as respectively germane to the knowledge and truth of men and gods.