Synopses

PRIVATE OBSERVATIONS - 'Personal and Universal': Here, at last, at opus 85 in my total oeuvre, is a much more informal and even relaxed work which enabled me to lay one or two old autobiographical ghosts to rest while still continuing to haunt the realm of philosophy in no uncertain metaphysical terms! In fact, it may be that this further 2001 project enabled me to lay one or two long-standing philosophical ghosts to rest as well, since I did not shy away from a fresh look at some old theories and was duly rewarded, I think, by a new perspective on certain things which I had begun to take - foolishly or naively - for granted, even though my previous treatment of them had been anything but conventional or standard. I believe that courage is its own reward and that he who dares to venture where none has gone before deserves the beneficial consequences, whatever they may be. All I can say is that in this text certain very complicated and even paradoxical philosophical and moral issues have been tackled afresh and solved, to the best of my ability, in a way and with a structural comprehensiveness which leaves very little room for dissent. In that, I think I have achieved, with a text that went on to become more universal than personal, far more than I could possibly have hoped for at the beginning!

THE MYTH OF EQUALITY: Reworking much of the material contained in the above, this text goes deeper into the distinction between gender-conditioned forms of culture and civilization, as well as develops a more comprehensive perspective on sin and grace on the one hand, and crime and punishment on the other, specifically with regard to a distinction between nature and psyche in both sensuality and sensibility. Also of special note here is the departure from previous ascriptions of will, spirit, ego, and soul to each gender in favour of the modification of psyche attendant upon a natural bias and, conversely, the modification of nature attendant upon a bias towards the psyche. All in all, THE MYTH OF EQUALITY succeeds in bringing my philosophy to an inequalitarian and very pluralistic head, such that confirms the desirability of elemental comprehensiveness on both class- and gender-conditioned terms.

FREEDOM AND DETERMINISM - 'The Gender Agenda': Building on the greater comprehensiveness achieved above, this text returns us to the concept, already well-explored in my work, of the triadic Beyond and explains the distinction, hitherto unstressed, between primary and secondary forms of both salvation and damnation, according to denominational predisposition and gender affiliation, within the subdivisions of any given tier. It also builds upon the dichotomy between nature and psyche in both sensuality and sensibility to explain in greater detail why either nature conditions psyche or, more sensibly, psyche conditions nature. Of course, the author openly acknowledges the extent to which gender factors-in to the distinction between free nature and free psyche, but suggests that, through environmental progress, we have the ability to change the relationship of the one to the other in the interests of a more sensible outcome. Finally, he reaffirms his opposition to religious affiliations based on psychic determinism and argues in favour of the environmental justification for an ultimate religious manifestation, within the triadic framework alluded to above, of psychic freedom, simultaneously restating the terms and means by which this may officially be brought to pass.

POINT OMEGA POINT - 'The Omega Standpoint': This directly follows on from the above text not only with a deeper understanding of the distinction between Nature and Civilization, but with greater insight into the division within both Nature and Civilization of sensual and sensible alternatives, as well as with a wider interpretation of Nature and Civilization such that brings a more exactingly comprehensive perspective to bear on each, whilst still adhering to a specific civilized bias, as before. But as well as an enlargement of perspective which allows for a sharp differentiation between the natural and the man-made, there is an enhancement of logic such that clarifies the issues of salvation and damnation as never before, so that there can be no doubt as to the issues involved and on what basis a sensible alternative to a sensual predominance must be achieved, if it is to be achieved. In this respect, the distinction between freedom and binding, so characteristic of various earlier texts, is less symptomatic of one or the other than of both sensual and sensible contexts, if with vastly different emphases, as described in some detail in what is, by any accounts, the most lucidly and logically consistent apologetics for an omega alternative to an alpha-besotted decadence and/or barbarity that could be imagined. Finally, I have to say that the appendix is virtually as significant as the work itself in the way in which it brings to a long-overdue head a dichotomy which until quite recently I hadn't realized was expressive of a generalization but which at last, in rather more than Kantian or Schopenhauerian fashion, I was able to utilize in both concrete and abstract, natural and psychic realms on terms which do it altogether more specific contextual justice - the dichotomy, I mean, between the phenomenal and the noumenal which, at long last, I have decided to bring into line with that elemental comprehensiveness for which, I hope, my philosophy will be esteemed in times to-come.

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