THE NEED FOR REVOLUTIONARY TRANSVALUATIONS

1. Just as barbarity will always be evil on account of the unconstrained (free) order of its sensual objectivity, so civility will always be good on account of the constrained (unfree) order of its sensible objectivity, and this whether the evil or good be absolute, and noumenal, or relative, and phenomenal.

2. Just as nature will always be foolish on account of the unsanctified (enslaved) order of its sensual subjectivity, so culture will always be wise on account of the sanctified (unenslaved) order of its sensible subjectivity, and this whether the folly or wisdom be relative, and phenomenal, or absolute, and noumenal.

3. The evil of barbarity manifests as criminality no less than the goodness of civility as punishment, for crime and punishment are the sensual and sensible poles of what, in metachemistry and chemistry, accords with an objective - and female - disposition.

4. The folly of nature manifests as sin no less than the wisdom of culture as grace, for sin and grace are the sensual and sensible poles of what, in physics and metaphysics, accords with a subjective - and male - disposition.

5. It may be that goodness is achieved by turning away from evil, as from the criminality of barbarity to the punishment of civility, but females will not turn from evil to goodness unless males elect to turn from folly to wisdom, as from the sinfulness of nature to the grace of culture.

6. Hence goodness does not happen naturally, so to speak, but is a consequence of what happens to the female side of life, the side rooted in metachemical and/or chemical objectivity, when males elect to turn, in salvation, from folly to wisdom and enact sensible manifestations of physics and/or metaphysics in consequence.

7. When and where this does not happen, because heathenistic criteria are paramount, there will be neither culture nor civility in any genuine and operational guises but, rather, the hegemony of barbarity over nature, whether in the noumenal absolute or, down below, in the phenomenal relativity.

8. Hence evil will be dominating folly, the folly of heathenistic philistines, whose principal disposition will be to worshipfully defer to the blessed hegemony of 'the barbarous' while continuing to live the under-plane curse of 'fall guys for slag' for those who reign 'on high'.

9. One could say that instead of the 'unclear civilized' deferring to the 'holy cultural', the reality of sensible transvaluations and effective 'rebirths' of a Christian or Christian-type order, heathenistic societies and individuals reflect the submission of an unholy philistinism to a clear barbarism, which rules an untransvaluated roost in all-too-sensual fashion.

10. Thus eyes pull rank on ears in the noumenal contexts of space and time, while the tongue pulls rank on the phallus in the phenomenal contexts of volume and mass - the one as symptomatic of the hegemony of fire over air as the other is of water over vegetation - a triumph, in each case, for the female side of life over its male counterpart.

11. Were the brain hegemonic over the womb in the phenomenal contexts of mass and volume, or the lungs hegemonic over the heart in the noumenal contexts of time and space, then it would not be a barbarous and philistine society that existed but, on the contrary, a cultured and civilized one in which male criteria were uppermost and vegetation was as ascendant over water in the one case (phenomenal) as air over fire in the other (noumenal) - with Christian or Christian-type consequences for the advancement of what is best in life at the expense of what is worst, namely the barbarism and philistinism of 'the heathen'.

12. One would not have to be too clever to see that barbarity and philistinism are more characteristic of modern life, the life dominated by the cathode-ray tube and all forms of sensuality, than civility and culture, and that it will take nothing less than a revolution in our values, commensurate with the establishment, by democratic consent, of 'Kingdom Come', to reverse this situation in favour of one in which culture and civility, wisdom and goodness, grace and punishment, are once again the principal manifestations of life, albeit on terms which, having reference to the triadic Beyond, transcend the phenomenal, and all too lower-class, parameters of Christian tradition - particularly in relation to the top tier of the Beyond in question.