51. But there are, as we have seen, two types of evil/crime, the genuine evil/crime of metachemistry and the pseudo-evil/crime of chemistry, just as there are two types of good/punishment, the genuine good/punishment of antichemistry and the pseudo-good/punishment of antimetachemistry.

52. Therefore whereas evil/crime is genuine, or authentic, in metachemistry, it is pseudo-evil/criminal, or inauthentic, in chemistry, in contrast to the genuine good/punishment of antichemistry and the pseudo-good/punishment of antimetachemistry.

53. All of which means, to return to our axial alternatives, that genuine evil/crime and genuine good/punishment appertain to the state-hegemonic descending axis in which metachemistry is subversively hegemonic over antimetaphysics in sensuality and antichemistry subversively subordinate to physics in sensibility, subversive not because of anything intrinsic to itself but because it is conditioned, in no small degree, by the female hegemonic freedom of metachemical sensuality to subvert grace/wisdom in the interests not merely of goodness/punishment but, more fundamentally, to the lasting advantage of evil/crime.

54. But I need at this point to backtrack to the two types of folly/sin, the genuine folly/sin of antiphysics and the pseudo-folly/sin of antimetaphysics, not to mention the two types of wisdom/grace, the genuine wisdom/grace of metaphysics and the pseudo-wisdom/grace of physics.

55. Therefore whereas folly/sin is genuine, or authentic, in antiphysics, it is pseudo-foolish/sinful, or inauthentic, in antimetaphysics, in contrast to the genuine wisdom/grace of metaphysics and the pseudo-wisdom/grace of physics.

56. All of which means, to return to our axial alternatives, that genuine folly/sin and genuine wisdom/grace appertain to the church-hegemonic ascending axis in which, with metaphysics subversively hegemonic over antimetachemistry in sensibility, antiphysics is subversively subordinate to chemistry in sensuality, subversive not because of anything intrinsic to itself but because it is conditioned, in no small degree, by the male hegemonic freedom of metaphysical sensibility to subvert evil/crime in the interests not merely of folly/sin but, more transcendentally, to the lasting advantage of wisdom/grace.

57. One should not even write the somatic/psychic or psychic/somatic factors around the same way for each axis; for it soon becomes clear that while the psychic precedence of soma is indeed enabled to characterize the ascending axis of church-hegemonic criteria under a male lead, the somatic precedence of psyche is what characterizes the descending axis of state-hegemonic criteria under a female rule.

58. Therefore since the above qualification is inextricably associated with the authenticity, or want of it, of either state or church, we may feel confident to assert that in the case of the ascending axis in which sin/folly and grace/wisdom are authentic it should be understood that sin/folly, appertaining to ecclesiastic authenticity, will be subversively subordinate to the inauthentic mode of crime/evil at the behest of the subversively hegemonic mode of grace/wisdom vis-à-vis the inauthentic mode of punishment/goodness, which, translated into elemental terminology, suggests that whilst antiphysics will be subversively subordinate to chemistry, metaphysics will be subversively hegemonic over antimetachemistry and effectively determining the manner of 'world overcoming' for the sensual volume/mass lower-class phenomenal reality 'down below' its own sensible space/time upper-class noumenal ideality.

59. Similarly, if in complete contrast to anything church-hegemonic and state-subordinate, we may feel confident to assert that in the case of the descending axis in which evil/crime and goodness/punishment are authentic it should be understood that goodness/punishment, appertaining to politic authenticity, will be subversively subordinate to the inauthentic mode of wisdom/grace at the behest of the subversively hegemonic mode of evil/crime vis-à-vis the inauthentic mode of folly/sin, which, translated into elemental terminology, suggests that whilst antichemistry will be subversively subordinate to physics, metachemistry will be subversively hegemonic over antimetaphysics and effectively determining the manner of 'world overcoming' for the sensible volume/mass lower-class phenomenal reality 'down below' its own sensual space/time upper-class noumenal ideality.

60. Obviously it is highly significant whether psyche is seen to precede soma or soma to precede psyche, for in the one case the possibility exists, in relation to church-hegemonic criteria, of a male lead of society upon what has been described as the ascending axis of antiphysics to metaphysics on the one hand and chemistry to antimetachemistry on the other, the hand of subverted and subordinate femaleness and, hence, state criteria, whereas in the other case the possibility only exists, in relation to state-hegemonic criteria, of a female rule of society upon what has been described as the descending axis of metachemistry to antichemistry on the one hand and antimetaphysics to physics on the other, the hand of subordinate and subverted maleness and, hence, church criteria.

61. Therefore it is incontrovertibly evident that sin/folly leading to the possibility of grace/wisdom is significant of the male control of society in relation to the precedence of soma by psyche and the inevitability of authentic modes of sin/folly and grace/wisdom in regard to of church-hegemonic criteria which have the effect of conditioning the inauthentic modes of evil and crime on the one hand and of goodness and punishment on the other in which, due to male hegemonic pressures, crime/evil and punishment/goodness parallel, with psychic emphasis, the sin/folly and grace/wisdom from a state-subordinate standpoint.

62. Conversely it is no-less incontrovertibly evident that evil/crime leading to the possibility of goodness/punishment is significant of the female control of society in relation to the precedence of psyche by soma and the inevitability of authentic modes of evil/crime and goodness/punishment in regard to state-hegemonic criteria which have the effect of conditioning the inauthentic modes of folly and sin on the one hand and of wisdom and grace on the other in which, due to female hegemonic pressures, folly/sin and wisdom/grace parallel, with somatic emphasis, the evil/crime and good/punishment from a church-subordinate standpoint.

63. It should not be surprising, in light of these antithetical distinctions, if people associated with each type of axis within the framework of contrary types of society place a different emphasis on the terminology considered most applicable or relevant to their experience. For it must follow that a psychic hegemony will grant more importance to terms like sin and grace, not to mention their female counterparts of crime and punishment, than to anything somatic in character, in complete contrast to those societies in which a somatic hegemony will naturally lead people to attach more importance to terms like evil and good (or good and evil), not to mention their male counterparts of folly and wisdom, than to anything psychic in character.

64. But most especially must it follow that the church-hegemonic type of society, led by males, will emphasize sin and grace at the expense of folly and wisdom and, in subordinate vein, crime and punishment at the expense of evil and goodness, the former polarities church authentic and the latter their inauthentic state corollaries.

65. Likewise it must follow that the state-hegemonic type of society, ruled by females, will emphasize evil and good at the expense of crime and punishment and, in subordinate vein, folly and wisdom at the expense of sin and grace, the former polarities state authentic and the latter their inauthentic church corollaries.

66. Be that as it may, we can still draw distinctions in each case between the antiphysical antihumanism of sin and the antiphysical antinaturalism of folly on the one hand, and the chemical nonconformism of pseudo-crime and the chemical realism of pseudo-evil on the other hand, in which a sort of church/state dichotomy cuts across both sets of terms as the sin of antihumanism and the pseudo-crime of nonconformism, significant of the respective gender approaches to bound psyche, stand apart from the folly of antinaturalism and the pseudo-evil of realism, significant of the respective gender approaches to free soma.

67. Likewise we should distinguish between the metaphysical transcendentalism of grace and the metaphysical idealism of wisdom on the one hand, and the antimetachemical antifundamentalism of pseudo-punishment and the antimetachemical antimaterialism of pseudo-goodness on the other hand, in which a sort of church/state dichotomy cuts across both sets of terms as the grace of transcendentalism and the pseudo-punishment of antifundamentalism, significant of the respective gender approaches to free psyche, stand apart from the wisdom of idealism and the pseudo-goodness of antimaterialism, significant of the respective gender approaches to bound soma.

68. In relation to the state-hegemonic type of society, by contrast, we should distinguish between the metachemical materialism of evil and the metachemical fundamentalism of crime on the one hand, and the antimetaphysical anti-idealism of pseudo-folly and the antimetaphysical antitranscendentalism of pseudo-sin on the other hand, in which a sort of state/church dichotomy cuts across both sets of terms as the evil of materialism and the pseudo-folly of anti-idealism, significant of the respective gender approaches to free soma, stand apart from the crime of fundamentalism and the pseudo-sin of antitranscendentalism, significant of the respective gender approaches to bound psyche.

69. Similarly we should distinguish between the antichemical antirealism of goodness and the antichemical antinonconformism of punishment on the one hand, and the physical naturalism of pseudo-wisdom and the physical humanism of pseudo-grace on the other hand, in which a sort of state/church dichotomy cuts across both sets of terms as the goodness of antirealism and the pseudo-wisdom of naturalism, significant of the respective gender approaches to bound soma, stand apart from the punishment of antinonconformism and the pseudo-grace of humanism, significant of the respective gender approaches to free psyche.

70. Whatever the overall distinctions, it is evident that a society characterized by church-hegemonic criteria will grant more importance, in typically male vein, to psyche than to soma, and thus to sin and grace coupled to pseudo-crime and pseudo-punishment as the People ascend from bound psyche in sensuality to free psyche in sensibility, while simultaneously ascending from the free soma of folly and pseudo-evil to the bound soma of wisdom and pseudo-good, the inauthentic aspects thereof counting for much less than the authentic aspects which, whether in sensuality or in sensibility, as sin/folly or grace/wisdom, most characterize what properly appertains to church-hegemonic criteria in relation to a male lead and control of society.

71. Conversely, it should be no less evident that a society characterized by state-hegemonic criteria will grant more importance, in typically female vein, to soma than to psyche, and thus to evil and good coupled to pseudo-folly and pseudo-wisdom as the People descend from free soma in sensuality to bound soma in sensibility, while simultaneously descending from the bound psyche of crime and pseudo-sin to the free psyche of punishment and pseudo-grace, the inauthentic aspects thereof counting for much less than the authentic aspects which, whether in sensuality or in sensibility, as evil/crime or good/punishment, most characterize what properly appertains to state-hegemonic criteria in relation to a female rule and control of society.

72. But just as on the ascending axis the Church subverts the State in its own interests, making for a distinction between sin and folly in the one instance and pseudo-crime and pseudo-evil in the other instance of phenomenal relativity, as germane to sensual mass and volume, and for a further distinction between grace and wisdom in the one instance and pseudo-punishment and pseudo-good in the other instance of noumenal absolutism, as germane to sensible space and time, so, conversely, on the descending axis the State subverts the Church in its own interests, making for a distinction between evil and crime in the one instance and pseudo-folly and pseudo-sin in the other instance of noumenal absolutism, as germane to sensual space and time, and for a further distinction between goodness and punishment in the one instance and pseudo-wisdom and pseudo-grace in the other instance of phenomenal relativity, as germane to sensible mass and volume.

73. Obviously it matters a great deal whether the State or the Church is the principal conditioning factor in either case, for when the State is such the Church is so undermined as to make not only for inauthentic modes of sin and grace but also for inauthentic modes of folly and wisdom, the somatic factors within a context that would otherwise be governed by psyche, whereas when the Church is the principal conditioning factor the State will be so undermined as to make not only for inauthentic modes of evil and good but also for inauthentic modes of crime and punishment, the psychic factors within a context that would otherwise be governed by soma.

74. But even if the Church is principally characterized by psyche, whether bound or free, sinful or graceful, it still has a somatic corollary, which will be foolish or wise, and more germane, in consequence, to antinaturalism or idealism than to antihumanism or transcendentalism.

75. Conversely, even if the State is principally characterized by soma, whether free or bound, evil or good, it still has a psychic corollary, which will be criminal or punishing, and more germane, in consequence, to fundamentalism or antinonconformism than to materialism or antirealism.