The
Struggle between Opposite types of Sanity. Sooner or later philosophy
demands of the conscientious thinker that comprehensiveness which systematic
analysis of the opposites of gender and class requires if the result is to do
full justice to the overall framework.
Take the distinction between metachemistry and antimetaphysics at the
northwest point of the intercardinal axial compass; such a gender dichotomy
between female and essentially antimale elements boils down, in particular
terms, to a distinction between the outer sanity of free soma and the
anti-inner sanity of bound psyche, specifically with regard to the elements in
question, even though in reality, on a general basis, such free soma and bound
psyche, and therefore outer sanity and anti-inner sanity, cut both ways – on
primary and secondary terms according to gender. Thus we can speak of metachemistry as
signifying a partnership between primary outer sanity and primary anti-inner
sanity, with antimetaphysics, its antimale corollary, signifying a
like-distinction between secondary modes of outer sanity, or ‘outsanity’, and
anti-inner sanity, or ‘anti-insanity’. For at the northwest point of the axial
compass it is the female gender which is primary and the male gender secondary,
and this has a demonstrative effect upon the southeast point of the compass
where, in overall axial terms, the equivocally hegemonic male position is
subverted by the under-plane female or, more correctly, antifemale position as
physics bows to antichemistry and inner sanity and anti-outer sanity to their
female counterparts, albeit with the emphasis falling, within
state-hegemonic/church subordinate criteria, on anti-outer sanity, or ‘anti-outsanity’,
thereby guaranteeing a primary state-hegemonic antithesis between the evil of
metachemical outer sanity and the goodness of antichemical anti-outer sanity,
with, for males, a secondary state-hegemonic antithesis between the
pseudo-folly of antimetaphysical outer sanity and the pseudo-wisdom of physical
anti-outer sanity, the church-subordinate complements of course being between
the pseudo-sin of antimetaphysical anti-inner sanity and the pseudo-grace of
physical inner sanity in the secondary, or ‘male’ case, and between the crime
of metachemical anti-inner sanity and the punishment of antichemical inner
sanity in the primary, or ‘female’, case.
Therefore a primary antithesis, for females, between materialist
metachemical ‘outsanity’ and antirealist antichemical ‘anti-outsanity’ on the
one hand (state) and fundamentalist metachemical ‘anti-insanity’ and
antinonconformist antichemical ‘insanity’ on the other hand (church), with
males obliged to fall in with a secondary antithesis between anti-idealist
antimetaphysical ‘outsanity’ and naturalist physical ‘anti-outsanity’ on the
one hand (state) and antitranscendentalist antimetaphysical ‘anti-insanity’ and
humanist physical ‘insanity’ on the other hand (church). So much for the
state-hegemonic/church-subordinate axis which is stretched between the
northwest and southeast points of the intercardinal compass. - Now let
us take the distinction between metaphysics and antimetachemistry at the
northeast point of the compass in question; such a gender dichotomy between
male and essentially antifemale elements boils down, in particular terms, to a
distinction between the inner sanity of free psyche and the anti-outer sanity
of bound soma, specifically with regard to the elements in question, even
though in reality, on a general basis, such free psyche and bound soma, and
therefore inner sanity and anti-outer sanity, cut both ways – on primary and
secondary terms according to gender.
Thus we can speak of metaphysics as signifying a partnership between
primary inner sanity and primary anti-outer sanity, with antimetachemistry, its
antifemale corollary, signifying a like-distinction between secondary modes of
inner sanity, or ‘insanity’, and anti-outer sanity, or ‘anti-outsanity’. For at the northeast point of the axial
compass it is the male gender which is primary and the female gender secondary,
and this has a demonstrative effect upon the southwest point of the compass
where, in axial terms, the equivocally hegemonic female position is subverted
by the under-plane male or, more correctly, antimale position as chemistry bows
to antiphysics and outer sanity and anti-inner sanity to their male
counterparts, albeit with the emphasis falling, within
church-hegemonic/state-subordinate criteria, on anti-inner sanity, or
‘anti-insanity’, thereby guaranteeing a primary church-hegemonic antithesis
between the grace of metaphysical inner sanity and the sinfulness of
antiphysical anti-inner sanity, with, for females, a secondary church-hegemonic
antithesis between the pseudo-punishment of antimetachemical inner sanity and
the pseudo-crime of chemical anti-inner sanity, the state-subordinate
complements of course being between the pseudo-goodness of antimetachemical
anti-outer sanity and the pseudo-evil of chemical outer sanity in the
secondary, or ‘female’ case, and between the wisdom of metaphysical anti-outer
sanity and the folly of antiphysical outer sanity in the primary, or ‘male’,
case. Therefore a primary antithesis,
for males, between transcendentalist metaphysical ‘insanity’ and antihumanist
antiphysical ‘anti-insanity’ on the one hand (church) and idealist metaphysical
‘anti-outsanity’ and antinaturalist antiphysical ‘outsanity’ on the other hand
(state), with females obliged to fall in with a secondary antithesis between
antifundamentalist antimetachemical ‘insanity’ and nonconformist chemical
‘anti-insanity’ on the one hand (church) and antimaterialist antimetachemical
‘anti-outsanity’ and realist chemical ‘outsanity’ on the other hand (state). So much, then, for the
church-hegemonic/state-subordinate axis which is stretched between the
northeast and southwest points of the intercardinal compass. Consequently there are four positions to take
into account at each of these axial points, whether the free soma and bound
psyche of metachemistry and antimetaphysics at the northwest; the free psyche
and bound soma of physics and antichemistry at the southeast; the free psyche
and bound soma of metaphysics and antimetahemistry at the northeast; or the
free soma and bound psyche of chemistry and antiphysics at the southwest. Free soma is equivalent on either axis to
outer sanity, or ‘outsanity’, whereas bound psyche is no less equivalent to
anti-inner sanity, or ‘anti-insanity’, each position being germane to
sensuality as opposed to sensibility. By
contrast, free psyche is equivalent on either axis to inner sanity, or
‘insanity’, whereas bound soma is no less equivalent to anti-outer sanity, or
‘anti-outsanity’, each position being germane to sensibility as opposed to sensuality. One cannot have it both ways. Either outer sanity triumphs over anti-inner
sanity at the expense of inner sanity, free soma over bound psyche at the
expense of free psyche, or inner sanity triumphs over anti-outer sanity at the
expense of outer sanity, free psyche over bound soma at the expense of free
soma. Such is the nature of the gender
struggle which makes, or can make in worldly relativity, for contrasting types
of society – those dominated by the State with the co-operation of the Antichurch
at the expense of the Church, and those, by contrast, dominated by the
Church with the co-operation of the
Antistate at the expense of the State.
Neither of these antithetical types of worldly society will ever see
‘eye to eye’, for they are torn between alternative types of sensuality and
sensibility, noumenal sensuality (coupled to noumenal antisensibility) and
phenomenal sensibility (coupled to phenomenal antisensuality) on the one hand,
and noumenal sensibility (coupled to noumenal antisensuality) and phenomenal
sensuality (coupled to phenomenal antisensibility) on the other hand. Only the Social Theocratic overcoming of the
world can put an end to this dichotomous state-of-affairs, the cause of
exploitation and strife. For until those
at the southwest are saved and/or counter-damned (according to gender) to the
northeast on a truly radical basis, commensurate with the revolutionary
overhaul of Catholic tradition, they will continue directly to fall prey to the
northwest point of the intercardinal axial compass and indirectly to its
southeast point, which is that which finances the somatic licence of the
northwest in female-dominated heathenistic defiance of male-led Christianistic
values. The otherworldly ‘
