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ETHNIC UNIVERSALITY - 'The Next Totalitarianism': Once again I must
swallow my words and put aside claims to any given work being the 'omega point
of my oeuvre', as has been suggested on more than one occasion in the
past. For this text takes my philosophy
to an even more definitive level in relation to those attributes of each of the
elements which make will, spirit, ego, and soul possible and cause them to
jostle for primacy or supremacy, according to the context, in individuals both
separately and collectively, in civilization as a reflection of one sort of
society or another, depending on a variety of factors, not least of all
environmental. But this text is equally
definitive in relation to its understanding of people's civilization and why,
despite appearances to the contrary or what anybody might have to say, such a
largely urban civilization, built around the proletariat, can only be
totalitarian and is, even now, totalitarian in what most characterizes it and
what the author holds to be the precondition of an ultimate totalitarianism, as
alluded to in the title, which will take this civilization to its omega point
and therefore definitive realization.
NO MAN-OEUVRE: Conceived on the aphoristic basis of the above text, this
title lays down the case for godly rights in relation to the development of
globalization to its universal summation, and contends, with the aid of
comprehensive logical structures which stretch through the elements (in general
terms) from cosmic and natural to human and divine, that since godliness has
still not attained to its per se manifestation,
there is no reason to regard such godliness as has and does obtain as the end
of the religious road but, rather, to see how religion still has to develop
beyond its traditional structures, if God is to supersede and, in a sense,
supplant man as the logical outcome of historical development and, indeed, of
evolution. To that end, it has been part
of the duty of this text to de-bunk conventional religion, both Western and
especially Eastern, in order to demonstrate that all established religions
leave something to be desired from the standpoint of true universality in
relation to the final development of religion, of soulful totalitarianism, in
genuinely global terms.
THE HIGH-WAY OF TRUTH: Following on from the above, this companion text
takes a closer look at people's civilization as it bears upon the development
of globalization, and distinguishes between national and international forms of
'people's ideology' in a way that seeks to demonstrate that even here a 'gender
war' is in operation which pits not only Fascism against Communism and
Socialism against Capitalism, but the female forms of Fascism and Socialism
against their male counterparts and, conversely, the male forms of Capitalism
and Communism against their
female counterparts, with interesting implications for the future development
of ideology, as bearing upon the most logically desirable outcome of such dialectical
struggles in relation to the most universally credible form of
globalization. As a corollary of this,
one is left in no doubt that the people who count for most within the framework
of globalization are more likely to be atheistically opposed to traditional or
conventional religion than staunch believers in their deities and even in such
flawed notions as the Second Coming, their own entitlement to godliness - and
hence religion - being a matter of future judgement when they are able to come
into their religious own in consequence of their willingness to take their
global destiny to its universal conclusion.
THE END OF EVOLUTION: This text brings my theorizing to a very
absolutist head that refines upon the pluralistic consistency of what had preceded
it in relation to the administrative aside to and triadic Beyond of 'Kingdom
Come', as described in earlier texts.
For the trend of globalization towards a unitive
peak in a more genuine universality at the expense of both Western and Eastern
traditions alike presages a transcendentalist
resolution which cannot but be equally, if not more, absolutist, and
thus beyond both humanist/nonconformist relativity and fundamentalist
absolutism. Such, then, is the
import of this text as it develops its revolutionary message for the
proletariat and enters into a more complete solidarity with proletarian
internationalism than might formerly have been expected, even as recently as a
few years ago. In this respect, too, it
signifies a worthy component in the long struggle for Truth which has
characterized this oeuvre over several decades of consistent philosophizing,
with the end of a revolutionary transformation of society always in mind.
Copyright © 2012 John O’Loughlin
