The Struggle against Moral Relativism. When I wrote, yesterday, about 'pro' approaches to positivity and negativity, it soon became evident that each positive 'virtue', if you will, had an attendant 'vice' that was its negative shadow, and that the division of positivity/negativity into sensual and sensible hegemonies on either noumenal or phenomenal planes quickly became identified with a gender distinction between objectivity and subjectivity, appearance and quantity, so to speak, vis-à-vis quality and essence, as beauty and love/ugliness and hatred together with strength and pride/weakness and humility 'squared up', as it were, against knowledge and pleasure/ignorance and pain together with truth and joy/illusion and woe.  Such hegemonic positions, along with their subordinate 'anti' approaches to positivity and negativity, meant that there would always be a conflict between sensual, or 'once born', virtue and sensible, or 'reborn', virtue, as though in a heathen/Christian struggle between free soma/bound psyche on the one hand and free psyche/bound soma on the other.  Relativity in these matters can be - and often is - upheld.  But those who are more or most committed to 'Christian' criteria will tend to spurn heathen 'virtue' and, in their fixation on either knowledge and pleasure/ignorance and pain or truth and joy/illusion and woe, regard the 'once born' alternatives as vicious and therefore as unworthy of Christian endorsement.  Beauty and love/ugliness and hatred are not acceptable from the standpoint of truth and joy/illusion and woe, since alpha tends to exclude omega and vice versa on the noumenal planes of space and time, and therefore the devotees of truth and joy/illusion and woe, who are metaphysical, will tend to spurn everything associated with beauty and love/ugliness and hate in their determination to live a godly life, one that, in complete contrast to metachemical devility, requires an antidevilish corollary in the 'anti' approaches to positivity and negativity that have been identified with antimetachemistry and, hence, with anti-beauty and anti-love/anti-ugliness and anti-hatred such that reflect a noumenal antifemale rejection of noumenal female criteria and the possibility, in consequence, of deference to noumenal male hegemonic criteria in metaphysics.  Likewise strength and pride/weakness and humility are not acceptable from the standpoint of knowledge and pleasure/ignorance and pain, since alpha tends to exclude omega and vice versa on the phenomenal planes of volume and mass, and therefore the devotees of knowledge and pleasure/ignorance and pain, who are physical, will tend to spurn everything associated with strength and pride/weakness and humility in their determination to live a manly life, one that, in complete contrast to chemical femininity, requires an antifeminine corollary in the 'anti' approaches to positivity and negativity that have been identified with antichemistry and, hence, with anti-strength and anti-pride/anti-weakness and anti-humility such that reflect a phenomenal antifemale rejection of phenomenal female criteria and the possibility, in consequence, of deference to phenomenal male hegemonic criteria in physics.  Frankly, beauty and love/ugliness and hatred, together with their antimetaphysical subordinates, are vicious from a metaphysical and, by extrapolation, antimetachemical standpoint, since they heathenistically fly in the face of the sort of noumenally sensible 'reborn' criteria with which metaphysics in particular is concerned.  One might say that noumenal objectivity and its anti-subjective counterpart is superheathenly unacceptable from what effectively amounts to a superchristian standpoint and therefore something to be repudiated and, if possible, defeated.  Similarly strength and pride/weakness and humility, together with their antiphysical subordinates, are vicious from a physical and, by extrapolation, antichemical standpoint, since they heathenistically fly in the face of the sort of phenomenally sensible 'reborn' criteria with which physics in particular is concerned. One might say that phenomenal objectivity and its anti-subjective counterpart is heathenly unacceptable from what amounts to a Christian (puritan) standpoint and therefore something to be repudiated and, if possible, defeated or, at the very least, avoided, since that which, in Catholicism, is pegged to its lowly southwest point of the intercardinal axial compass by some degree, if pseudo, of metaphysics and antimetachemistry at its northeast point is in no position to repudiate itself except insofar as it accepts a degree of grace and, for females, punishment through verbal absolution for confession of its sinful and, for females, pseudo-criminal shortcomings.  However, much as Catholicism would not be able to make such logical distinctions as I have noted (and not just here but over several years of writing), it upholds an axial integrity which is at complete variance with the puritanism of the southeast point of our intercardinal axial compass, and even Christianity, in that puritan sense, has to compete with and acknowledge its axial polarity at the Anglican northwest point of the said compass which, unlike Catholicism, is less affiliated to metaphysics and antimetachemistry than - dare I say it - to their opposites in view of its subordination to state-hegemonic criteria in relation, more specifically, to the monarchy which, in Britain, is anything but Roman Catholic in nature!  Yet a sensual phenomenalism to a sensible noumenalism in the case of church-hegemonic/state-subordinate criteria and a sensual noumenalism to a sensible phenomenalism in the case of state-hegemonic/church-subordinate criteria do not permit of an unequivocal endorsement of sensible, or 'reborn', criteria, and therefore there is always a degree of moral relativity at large in Christianity and, by definition, Western civilization which bedevils any attempt to establish, at least on Western terms, an entirely Christian, much less superchristian, moral dispensation.  Even the Bible, the so-called Christian Bible, is torn between Old and New Testaments in response to a degree of moral relativity which pits the sensual against the sensible, heathen against Christian criteria, in such fashion that, no matter how much some people may uphold either knowledge and pleasure/ignorance and pain or truth and joy/illusion and woe in sensible defiance of heathen virtue, there will be others only too ready to uphold their sensual opposites and to do so, moreover, with Biblical, and particularly Old Testament, sanction.  For beauty and love/ugliness and hate together with strength and pride/weakness and humility are very much germane to the power and glory, will and spirit, of Old Testament-based Biblical criteria which, as in the so-called Lord's Prayer, tends to exclude the form and contentment, ego and soul, of that which makes for what is fully and properly Christian and even more than Christian in repudiation of heathen values.  Verily, a civilization that is more worldly than pre-worldly (netherworldly) or post-worldly (otherworldly) can only uphold moral relativism; for the meat of the female is the poison of the male and vice versa.  Even these days, in what is by all accounts an American-dominated post-worldly age, it could be said that materialistic and realistic secularity is less about moral relativism than about an almost unequivocal endorsement, in the gullible wake of 'feminism', of heathenistic virtue in the guise if not always of beauty and love/ugliness and weakness, together with their 'fall guy' antimetaphysical subordinates in anti-truth and anti-joy/anti-illusion and anti-woe, then of strength and pride/weakness and humility, together with their 'fall guy' antiphysical subordinates in anti-knowledge and anti-pleasure/anti-ignorance and anti-pain, such that antichristically fly in the face of ego and soul as they defer to their respective mothers whose hegemonic will and spirit, in sensual secularity, seemingly knows no objective bounds. Hopefully that will not always be the case, since males (unlike females) cannot live by bread (or circuses) alone, and a time will surely come when the attempt to establish a morally more absolutist dispensation will resurrect sensible, if not necessarily Christian, values and bring to the earth or, more correctly, the antiphysical anti-earthly and chemical purgatorial the possibility of heavenly and antihellish deliverance from their lowly plight to the metaphysical and antimetachemical heights of 'Kingdom Come', wherein truth and joy/illusion and woe, coupled to the anti-primacy of anti-beauty and anti-love/anti-ugliness and anti-hate, will reign supreme for ever more, putting a 'Celestial City' coupled to 'Anti-Vanity Fair' end to all that is ungodly and, more to the point, vainly devilish and pseudo-meekly antigodly.  For the omega, remember, excludes the alpha, and the triumph of God will ultimately entail the defeat of the Devil and all that metachemically pertains to beauty and love/ugliness and hatred, not to mention their antigodly concomitants.