LITERARY PARALLELS TO SALVATION AND DAMNATION

1. Just as one can climb, as a godly individual, from metaphysical folly to wisdom and more or less continue to identify with the latter in preference to the former (even if sometimes succumbing to it), so one can fall, as a devilish individual, from metachemical evil to good, passing from eyes to heart, as sensibility eclipses sensuality in relation to beauty and its spiritual and/or soulful concomitant ... love.

2. One could say, in literary terms, that if philosophers elect to rise from metaphysical sensuality to sensibility in their pursuit of absolute wisdom, the wisdom accruing to spaced space as opposed, in relative terms, to voluminous volume, then it would be logical for poets to fall from metachemical sensuality to sensibility, becoming absolutely good and therefore less creatures of the eyes than of the heart, less creatures of sight-light, so to speak, than of blood-fire.

3. For it is normal that things should fall on the female side of the gender divide provided they have shown evidence of rising on its male side, and where time and space are concerned it is only natural that space-time objectivity, the noumenal objectivity of spatial space and repetitive time, will tend from spatial space to repetitive time in the event of time-space subjectivity, the noumenal subjectivity of sequential time and spaced space, having elected to rise from sequential time to spaced space.

4. Thus the salvation of gods from metaphysical folly to wisdom is - or should be - paralleled by the damnation of devils from metachemical evil to good, from a free objectivity in spatial space to a constrained objectivity in repetitive time such that would be the logical complement of that which had elected to rise from an enslaved (to objective freedom) subjectivity in sequential time to an enhanced (through binding to self) subjectivity in spaced space.

5. Thus the salvation of philosophers from the curse of metaphysical folly to the sanctity of metaphysical wisdom should logically entail the damnation of poets from the blessing of metachemical evil, or unconstrained noumenal freedom, to the subjection of metachemical good and constraints, in consequence, upon noumenal freedom, since that is what follows a shift from sensuality to sensibility in the noumenal and necessarily upper-class axes of the contexts in question.

6. In the lower-class axes of mass-volume subjectivity, the phenomenal subjectivity of massive mass and voluminous volume, and of volume-mass objectivity, the phenomenal objectivity of volumetric volume and massed mass, it similarly follows that the salvation of men from the relative folly of massive mass to the relative wisdom of voluminous volume, as from phallus to brain, will - or should - entail the damnation of women from the relative evil of volumetric volume to the relative good of massed mass, as from tongue to womb.

7. Hence, in literary terms, it could be said that the salvation of novelists from the curse of physical folly to the sanctity of physical wisdom should logically entail the damnation of dramatists from the blessing of chemical evil, or unconstrained phenomenal freedom, to the subjection of chemical good and constraints, in consequence, upon phenomenal freedom, since that is what follows a shift from sensuality to sensibility in the phenomenal and necessarily lower-class axes of the contexts in question.

8. Thus if novelists elect to rise from physical sensuality to sensibility in their pursuit of relative wisdom, the wisdom accruing to voluminous volume as opposed, in absolute terms, to spaced space, then it would be logical for dramatists to fall from chemical sensuality to sensibility, becoming relatively good and therefore less creatures of the tongue than of the womb, less creatures of saliva than of amniotic fluid, or something to that watery effect.

9. Therefore just as one can climb, as a masculine individual, from physical folly to wisdom and more or less continue to identify with the latter in preference to the former (even if sometimes succumbing to it), so one can fall, as a feminine individual, from chemical evil to good, passing from tongue to womb, as sensibility eclipses sensuality in relation to strength and its spiritual and/or soulful concomitant ... pride.

10. For that which rises from phallus to brain does so in relation to knowledge and its spiritual and/or soulful concomitant ... pleasure, and both knowledge and pleasure stand to strength and pride as vegetation to water or, in abstract terms, as physics to chemistry - a distinction, precisely, between men and women in both sensuality and sensibility.

11. Hence while metaphysics permits of a salvation from absolute folly to wisdom as one climbs, as a godly (divine) individual, from ears to lungs, sequential time to spaced space in time-space subjectivity, physics only permits of a salvation, in Christ, from relative folly to wisdom as one climbs, as an ungodly (masculine) individual, from phallus to brain, massive mass to voluminous volume in mass-volume subjectivity.

12. And while metachemistry permits of a damnation from absolute evil to good as one falls, as a devilish (diabolic) individual, from eyes to heart, spatial space to repetitive time in space-time objectivity, chemistry only permits of a damnation, in Marianism, from relative evil to good as one falls, as an undevilish (feminine) individual, from tongue to womb, volumetric volume to massed mass in volume-mass objectivity.

13. Speaking more generally, it could be said that to climb from noumenal folly to wisdom in time-space subjectivity is to be saved from absolute nature to absolute culture, as from the curse of metaphysical sensuality to the sanctity of metaphysical sensibility, whereas to climb from phenomenal folly to wisdom in mass-volume subjectivity is to be saved from relative nature to relative culture, as from the curse of physical sensuality to the sanctity of physical sensibility.

14. Likewise it could be said that to fall from noumenal evil to good in space-time objectivity is to be damned from absolute barbarity to absolute civility, as from the blessing of metachemical sensuality to the subjection to metachemical sensibility, whereas to fall from phenomenal evil to good in volume-mass objectivity is to be damned from relative barbarity to relative civility, as from the blessing of chemical sensuality to the subjection to chemical sensibility.

15. Either way, the folly of nature and the wisdom of culture stand apart, on the male side of the gender divide, from the evil of barbarity and the goodness of civility, as germane to the female side of such a divide, and it must invariably be the case that just as barbarity precedes nature or naturalism in sensuality, so culture precedes civility in sensibility, since without a rise from nature to culture, whether relatively or absolutely, there could be no fall from barbarity to civility, and no goodness deferring to wisdom in consequence, but only the depressingly familiar heathenistic norm of the idolatrous worship of evil by folly.