STATE
OBJECTIVITY
1. Broadly, the State is most and/or more
germane to itself in the objective contexts of metachemistry
and chemistry, where it reflects a bias towards either the military (noumenal) or the police (phenomenal).
2. Conversely, the Church is more and/or most
germane to itself in the subjective contexts of physics and metaphysics, where
it reflects a bias towards either the business community (phenomenal) or the
folk (noumenal).
3. In general terms, it therefore follows that
whereas the State is broadly identifiable with the non-People bodies of the
military and the police, the Church, by contrast, can be identified with the
People, both in terms of the business community (bourgeoisie) and the folk
(proletariat), the one tending to exist at the other's expense according to the
type of society, whether non-People or People, in existence at any given time.
4. Hence in a metachemical
society, which is broadly identifiable with barbarism, the military tends to
exist at the expense of the police (more prone to militarism and/or secrecy),
whereas in a chemical society, by contrast, the police tend to exist at the
expense of the military (more prone to the police and/or accountability), thereby
upholding civilized values.
5. Conversely, in a physical society, which is
broadly identifiable with nature, the business community tends to exist at the
expense of the folk (more prone to commercialization and/or proletarianization),
whereas in a metaphysical society, by contrast, the folk tend to exist at the
expense of the business community (more prone to demonization
and/or bourgeoisification), thereby upholding
cultural values.
6. For just as
barbarity is synonymous with power, and hence with militarism, so civility, the
attribute par
excellence of civilization, is synonymous with glory, and hence with the
police - the former evil and the latter good.
7. And just as nature
is synonymous with form, and hence with the business community, so culture is
synonymous with contentment, and hence with the folk - the former foolish and
the latter wise.
8. Hence 'evil societies' differ from 'good
societies' only in terms of their dissimilar approaches to the State, the
former noumenal, and hence individualistic, but the
latter phenomenal, and hence collectivistic.
9. Hence 'foolish societies' differ from 'wise
societies' only in terms of their dissimilar approaches to the Church, the
former phenomenal, and hence collectivistic, but the latter noumenal,
and hence individualistic.
10. Not only are metachemical
societies evil in their barbarous subscription to power at the expense of
glory, they are criminal and cruel in the noumenal
objectivity of their (ruling) individualism.
11. Not only are chemical societies good in their
civilized subscription to glory at the expense of power, they are punishing and
adroit (clever) in the phenomenal objectivity of their (governing)
collectivism.
12. Not only are physical societies foolish in
their natural subscription to form at the expense of contentment, they are
sinful and grave (stupid) in the phenomenal subjectivity of their
(representing) collectivism.
13. Not only are metaphysical societies wise in
their cultural subscription to contentment at the expense of form, they are
graceful and kind in the noumenal subjectivity of
their (leading) individualism.
14. The 'good state' only exists at the expense of
the 'evil state' due to the devolution of power to the collective, who
democratically use it to further glory.
15. The 'foolish church' only exists at the
expense of the 'wise church' due to the counter-evolutionary reduction of
contentment to the collective, who plutocratically
use it to further form.
16. Whereas devolution from evil to good is
morally or, more correctly, immorally desirable in the case of the State,
counter-evolution from wisdom to folly is morally undesirable in the case of
the Church, since the result is less a glorious improvement upon undevolved power (as in the case of the collective state)
than a form-oriented corruption of evolved contentment.
17. Historically, it could be argued that whereas
devolutionary struggles against the State were of significance in shifting the
balance of power and glory from evil (power over glory) to good (glory over
power), wherein the State 'settled down' in worldly punishment,
counter-evolutionary struggles against the Church had the unfortunate
consequence of shifting the balance of form and contentment from wisdom
(contentment over form) to folly (form over contentment), wherein the Church
'bogged down' in worldly sin.
18. Devolutionary progress vis-à-vis the
authoritarian state was not achieved, it seems to me, except at the cost of
fidelity to the monotheistic church, so that the retreat from alpha on the one
side was paid for by a withdrawal from omega on the other side, both State and
Church drawing closer together in a collectivistic resolution, in the world, of
individualistic extremes both behind and beyond it.
19. Thus the world was 'made safe' for women and
men at the respective expenses of the Devil and God, metachemical
evil and metaphysical wisdom.
20. What happens when 'the meek' inherit the earth
... is that nonconformism and humanism marginalize
fundamentalism and transcendentalism, so that, far from establishing a 'Kingdom
of Heaven', secular values of the type more usually associated with politics
and economics ensue upon scientific and religious extremes, thereby
cancelling-out both Hell and Heaven, power and contentment, to the glorious
form and/or formal glory of the world.
