76.  In fact, now that I have mentioned the word 'culture', a whole new series of complementary parallels come to mind, not least in relation to the connection between barbarism and drama on the one hand and pseudo-philistinism and pseudo-poetry on the other, with regard to the free soma and bound psyche, on both primary and secondary terms, of noumenal sensuality, the very context we have been discussing above.  For the vain are ever barbarous and pseudo-philistine in their dramatic and pseudo-poetic dispositions, and this is quintessentially upper class.

77.  For the genuinely 'vicious circle' of noumenal sensuality proceeds from the primary barbarity of drama in the primary facticity of metachemical free soma to the primary pseudo-philistinism of the dramatic approach to pseudo-poetry in the primary pseudo-illusoriness of metachemical bound psyche, and thence, via the secondary pseudo-philistinism of pseudo-poetry in the secondary pseudo-illusoriness of antimetaphysical bound psyche, to the secondary barbarity of the pseudo-poetic approach to drama in the secondary facticity of antimetaphysical free soma, as from Ugliness and Hatred to the ugly approach to Falsity and the hateful approach to Woe, before returning, via Falsity and Woe, to the false approach to Ugliness and the woeful approach to Hatred that completes the 'circle' in question.

78.  Likewise a complementary parallel exists in relation to the connection between civility and prose on the one hand and pseudo-culture and pseudo-philosophy on the other, with regard to the bound soma and free psyche, on both primary and secondary terms, of phenomenal sensibility, the axial counterpart to the above.   For the just are ever civil and pseudo-cultural in their prosaic and pseudo-philosophic dispositions, and this is quintessentially middle class.

79.  For what should be called the falsely 'virtuous circle' of phenomenal sensibility in effect subversively proceeds from the secondary pseudo-culture of pseudo-philosophy in the secondary pseudo-truthfulness of physical free psyche to the secondary civility of the pseudo-philosophic approach to prose in the secondary fictitiousness of physical bound soma, and thence, via the primary civility of prose in the primary fictitiousness of antichemical bound soma, to the primary pseudo-culture of the prosaic approach to pseudo-philosophy in the primary pseudo-truthfulness of antichemical free psyche, as from Knowledge and Pleasure to the knowledgeable approach to Strength and the pleasurable approach to Pride, before returning, via Strength and Pride, to the strong approach to Knowledge and the proud approach to Pleasure that completes the 'circle' in question.

80.  I say 'subversively' in connection with the above, because although the nominal male hegemony of physics over its antichemical female counterpart permits of psychic and somatic conditioning on fundamentally male terms, the subversion of the physical hegemony by antichemistry at the behest of metachemistry over antimetaphysics within the overall state-hegemonic and church-subordinate context of the axis diagonally descending from noumenal sensuality to phenomenal sensibility ensures that bound soma takes precedence over free psyche and, more critically, that the female mode of bound soma takes precedence, in the antichemical axial link with its metachemical gender counterpart, over its male mode, thereby relegating the pseudo-philosophic approach to prose to a secondary fictitious standing in relation to prose proper and, in the case of free psyche, pseudo-philosophy to a secondary pseudo-cultural standing in relation to the prosaic approach to pseudo-philosophy.

81.  Conversely, we find a complementary parallel in relation to the connection between philistinism and poetry on the one hand and pseudo-barbarity and pseudo-drama on the other, with regard to the bound psyche and free soma, on both primary and secondary terms, of phenomenal sensuality, the axial antithesis of the above.   For the meek are ever philistine and pseudo-barbarous in their poetic and pseudo-dramatic dispositions, and this is quintessentially lower class.

82.  For what should be called the falsely 'vicious circle' of phenomenal sensuality in effect subversively proceeds from the secondary pseudo-barbarity of pseudo-drama in the secondary pseudo-facticity of chemical free soma to the secondary philistinism of the pseudo-dramatic approach to poetry in the secondary illusoriness of chemical bound psyche, and thence, via the primary philistinism of poetry in the primary illusoriness of antiphysical bound psyche, to the primary pseudo-barbarity of the poetic approach to pseudo-drama in the primary pseudo-facticity of antiphysical free soma, as from Weakness and Humility to the weak approach to Ignorance and the humble approach to Pain, before returning, via Ignorance and Pain, to the ignorant approach to Weakness and the painful approach to Humility that completes the 'circle' in question.

83.  Again, I say 'subversively' in connection with the above, because although the nominal female hegemony of chemistry over its antiphysical male counterpart permits of somatic and psychic conditioning on fundamentally female terms, the subversion of the chemical hegemony by antiphysics at the behest of metaphysics over antimetachemistry within the overall church-hegemonic and state-subordinate context of the axis diagonally ascending from phenomenal sensuality to noumenal sensibility ensures that bound psyche takes precedence over free soma and, more critically, that the male mode of bound psyche takes precedence, in the antiphysical axial link with its metaphysical gender counterpart, over its female mode, thereby relegating the pseudo-dramatic approach to poetry to a secondary illusory standing in relation to poetry proper and, in the case of free soma, pseudo-drama to a secondary pseudo-barbarous standing in relation to the poetic approach to pseudo-drama.

84.  Finally we shall find a complementary parallel in relation to the connection between culture and philosophy on the one hand and pseudo-civility and pseudo-prose on the other, with regard to the free psyche and bound soma, on both primary and secondary terms, of noumenal sensibility, the axial counterpart to the above.   For the righteous are ever cultural and pseudo-civil in their philosophic and pseudo-prosaic dispositions, and this is quintessentially classless.

85.  For the genuinely 'virtuous circle' of noumenal sensibility proceeds from the primary culture of philosophy in the primary truthfulness of metaphysical free psyche to the primary pseudo-civility of the philosophic approach to pseudo-prose in the primary pseudo-fictitiousness of metaphysical bound soma, and thence, via the secondary pseudo-civility of pseudo-prose in the secondary pseudo-fictitiousness of antimetachemical bound soma, to the secondary culture of the pseudo-prosaic approach to philosophy in the secondary truthfulness of antimetachemical free psyche, as from Truth and Joy to the true approach to Beauty and the joyful approach to Love, before returning, via Beauty and Love, to the beautiful approach to Truth and the loving approach to Joy that completes the 'circle' in question.

86.  Thus emerges a picture of two diametrically antithetical axes, a descending axis from fact and pseudo-illusion to fiction and pseudo-truth, which is state hegemonic and church subordinate in consequence of being somatically dominated, in immoral vein, by female criteria, and an ascending axis from illusion and pseudo-fact to truth and pseudo-fiction which, in complete contrast, is church hegemonic and state subordinate in consequence of being psychically dominated or, more correctly, liberated in moral vein, by male criteria.

87.  In the former axis, drama and pseudo-poetry rule a noumenally sensual roost in relation to barbarity and pseudo-philistinism, those upper-class attributes par excellence, and their adherents fear the descent into prose and pseudo-philosophy that accords with a phenomenally sensible integrity in which civility and pseudo-culture, those middle-class attributes par excellence, have their state-hegemonic and church-subordinate socially inferior places.

88.  In the latter axis, poetry and pseudo-drama rule a phenomenally sensual roost in relation to philistinism and pseudo-barbarity, those lower-class attributes par excellence, and their adherents live in hope of an ascent towards that which accords, in philosophy and pseudo-prose, with a noumenally sensible integrity in which culture and pseudo-civility, those classless attributes par excellence, have their church-hegemonic and state-subordinate morally superior places.

89.  The fear of the noumenally sensual Few, characterized by female dominance, of a descent from drama and pseudo-poetry to the prose and pseudo-philosophy of the phenomenally sensible Many is of the upper class for middle-class criteria, and would be akin to damnation, in state-hegemonic terms, from free to bound soma, drama to prose, and to counter-salvation, in church-subordinate terms, from bound to free psyche, pseudo-poetry to pseudo-philosophy.

90.  The hope of the phenomenally sensual Many, characterized by male subversion, of an ascent from poetry and pseudo-drama to the philosophy and pseudo-prose of the noumenally sensible Few is of the lower class for classless criteria, and would be akin to salvation, in church-hegemonic terms, from bound to free psyche, poetry to philosophy, and to counter-damnation, in state-subordinate terms, from free to bound soma, pseudo-drama to pseudo-prose.

91.  That which is genuinely factual fears the damnable prospect of descent, in state-hegemonic axial terms, into genuine fiction; for the upper-class female, who is somatically free, can only fear the bound soma of her middle-class counterpart, while that which is such on secondary, or male, terms tends to follow suit due to the hegemonic conditioning of anti-idealist antimetaphysics by materialist metachemistry.

92.  Correlatively, that which is pseudo-illusory falsely hopes for the counter-saved prospect of descent, in church-subordinate axial terms, into pseudo-truth; for the upper-class female, who is psychically bound, can only falsely hope for the free psyche of her middle-class counterpart, while that which is such on secondary, or male, terms tends to follow suit due to the hegemonic conditioning of antitranscendentalist antimetaphysics by fundamentalist metachemistry.

93.  Contrariwise, that which is genuinely illusory hopes for the salvational prospect of ascent, in church-hegemonic axial terms, into genuine truth; for the lower-class male, who is psychically bound, can only hope for the free psyche of his classless counterpart, while that which is such on secondary, or female, terms tends to follow suit due to the subversive conditioning of nonconformist chemistry by antihumanist antiphysics.

94.  Correlatively, that which is pseudo-factual falsely fears the counter-damnable prospect of ascent, in state-subordinate axial terms, into pseudo-fiction; for the lower-class male, who is somatically free, can only falsely fear the bound soma of his classless counterpart, while that which is such on secondary, or female, terms tends to follow suit due to the subversive conditioning of realist chemistry by antinaturalist antiphysics.

95.  Therefore we may conclude that those given, in state-hegemonic vein, to the facticity of dramatic barbarism would be as genuinely fearful of the damnable prospect of axial descent into the fictitiousness of prosaic civility as their church-subordinate counterparts in the pseudo-illusoriness of pseudo-poetic pseudo-philistinism would be falsely hopeful, given its church-subordinate integrity vis-à-vis a state-hegemonic primacy, of the counter-salvational prospect of axial descent into the pseudo-truthfulness of pseudo-philosophic pseudo-culture, the upper class preferring their own noumenally sensual criteria to anything corresponding, in middle-class vein, to phenomenal sensibility.

96.  Conversely we may conclude that those given, in church-hegemonic vein, to the illusoriness of poetic philistinism would be as genuinely hopeful of the salvational prospect of axial ascent into the truthfulness of philosophic culture as their state-subordinate counterparts in the pseudo-facticity of pseudo-dramatic pseudo-barbarity would be falsely fearful, given its state-subordinate integrity vis-à-vis a church-hegemonic primacy or, rather, supremacy, of the counter-damnable prospect of axial ascent into the pseudo-fictitiousness of pseudo-prosaic pseudo-civility, the classless promise of noumenally sensible criteria being preferable to anything corresponding, in lower-class vein, to phenomenal sensuality.

97.  For the phenomenally sensual 'world' of philistinism and pseudo-barbarity, illusion and pseudo-fact, is not an end-in-itself but a means to a higher end, a virtuous end centred in the culture and pseudo-civility, truth and pseudo-fiction of noumenal sensibility, whereas the phenomenally sensible 'world' is an end-in-itself for the noumenally sensual, who exploit its false virtue of civility and pseudo-culture, fiction and pseudo-truth, in order to maintain and perpetuate their own vicious circle of barbarity and pseudo-philistinism, fact and pseudo-illusion.

98.  No less than illusion is the primary philistine precondition of truth and the pseudo-factual approach to illusion the secondary philistine precondition of the pseudo-fictional approach to truth, as the sinfulness of poetry and the pseudo-criminality of the pseudo-dramatic approach to poetry are rejected by the meek in favour of the gracefulness of philosophy and the pseudo-punishingness of the pseudo-prosaic approach to philosophy, which is the salvation of the alpha-world of phenomenal sensuality to the omega-overworld of noumenal sensibility on church-hegemonic terms, so the illusory approach to pseudo-fact is the primary pseudo-barbarous precondition of pseudo-fiction and pseudo-fact the secondary pseudo-barbarous precondition of pseudo-fiction, as the foolishness of the poetic approach to pseudo-drama and the pseudo-evil of pseudo-drama are rejected by the pseudo-vain in favour of the wisdom of the philosophic approach to pseudo-prose and the pseudo-goodness of pseudo-prose, which is the counter-damnation of the alpha-world of phenomenal sensuality to the omega-overworld of noumenal sensibility on state-subordinate terms.

99.  No less than fiction is the primary civil postcondition of fact and the pseudo-truthful approach to fiction the secondary civil postcondition of the pseudo-illusory approach to fact, as the evil of drama and the pseudo-folly of the pseudo-illusory approach to drama are rejected by the just in favour of the goodness of prose and the pseudo-wisdom of the pseudo-philosophic approach to prose, which is the damnation of the alpha-overworld of noumenal sensuality to the omega-world of phenomenal sensibility on state-hegemonic terms, so the fictional approach to pseudo-truth is the primary pseudo-cultural postcondition of the factual approach to pseudo-illusion and pseudo-truth the secondary pseudo-cultural postcondition of pseudo-illusion, as the criminality of the dramatic approach to pseudo-poetry and the pseudo-sinfulness of pseudo-poetry are rejected by the pseudo-righteous in favour of the punishment of the prosaic approach to pseudo-philosophy and the pseudo-grace of pseudo-philosophy, which is the counter-salvation of the alpha-overworld of noumenal sensuality to the omega-world of phenomenal sensibility on church-subordinate terms.

100.   Whereas few of the phenomenally sensual Many would genuinely hope to be saved and/or falsely fear counter-damnation from philistinism to culture and/or from pseudo-barbarity to pseudo-civility without the countervailing efforts of the noumenally sensible Few, most of the noumenally sensual Few would not genuinely fear to be damned and/or falsely hope for counter-salvation from barbarity to civility and/or from pseudo-philistinism to pseudo-culture without the countervailing efforts of the phenomenally sensible Many, since salvation and/or counter-damnation from the alpha-world is as inconceivable without the positive encouragement of the omega-overworld, which offers more from a male point of view, as damnation and/or counter-salvation from the alpha-overworld ... without the negative discouragement of the omega-world, which offers less from a female point of view.