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An ideology is a collection of normative beliefs and values that an individual or group holds for other than purely epistemic reasons. The term, and the system of .
Table of contents
Hegel was among the first to see in the geographical triad of Germany, France and England an expression of three different existential attitudes: In political terms, this triad can be read as German conservatism, French revolutionary radicalism and English liberalism. It is easy for an academic at a round table to claim that we live in a post-ideological universe, but the moment he visits the lavatory after the heated discussion, he is again knee-deep in ideology.
Science and Ideology
That's where the mischief starts. That's where everything starts unravelling Principles are something different: But it is no dwelling-place for permanent settlement. Such can be obtained only through perfect certainty in our knowledge, alike of the objects themselves and of the limits within which all our knowledge of objects is enclosed. To live in ideology is, as Havel so eloquently reminds us, inevitably to live in a lie.
Truth can only be revealed.
- The Secret Pleasures of Mary: The Sweetest Taboo;
- Serious Microhydro: Water Power Solutions from the Experts.
- Browse By Tag.
We cannot be creators, only receptors. Sayers, Are Women Human?
- The Secret Garland: Antals Tiruppavai and Nacciyar Tirumoli (AAR Religions in Translation);
- Die Inbound-Marketing-Methode (German Edition)!
- Science and Ideology | Internet Encyclopedia of Philosophy.
- Escape from Fire Mountain (World of Adventure).
- Necromancers Fall (The Flesh & Bone Trilogy Book 3)?
- The philosophical context!
It is a huge mistake to become married to an ideology, because the greatest enemy of the gospel is ideology. Ideology is a man-made format of how the world ought to work, and Christians instead believed in the revealing truth Scripture. McHugh, China Mountain Zhang. The Writings of Suzy Kassem. Power attracts pathological personalities. It is not that power corrupts but that it is magnetic to the corruptible. Therefore, it is necessarily a struggle to eradicate the ideology of domination that permeates Western culture on various levels, as well as a commitment to reorganizing society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires.
From Margin to Center. And what you accept today, you could reject tomorrow. Social Transcendentalism is not Roman Catholicism or any other mode of Catholicism in a new and more radical guise.
It is a syncretic religion that draws from a variety of traditions and seeks not only to transmute them but to transcend them as the People are democratically led to transcendentalism through the assumption of religious sovereignty and thereby rendered deferential, either directly above or indirectly below , to the leadership of what is properly divine. At the end of the day, there will be not just a New Heaven of supermasculine idealists, but a New Earth and a New Purgatory for the more pervasively masculine and feminine elements below, each of whom will likewise have subsections relative to their respective tiers which should allow, in addition to the representative subsection, for 'quasi' manifestations of the prevailing bias of each of the other tiers, thereby enabling at least some form of transcendentalism, nonconformism , and humanism to co-exist on any tier, irrespective of the presiding element.
In such fashion, no tier will be deprived of anything, and every tier will have some idea of what characterizes the principal religious commitments of those tiers either above if applicable or beneath if applicable their own. There may also, in exceptional cases, be the possibility of having to move from one subsection to another, or even from one tier to another, due to misconduct or because of ethnic unsuitability.
It is to be assumed, however, that, to begin with and for the foreseeable future, the bottom tier would be peopled by persons of Puritan background, the middle tier by persons of Anglican background, and the top tier by persons of Catholic background including Roman Catholic as well as Celtic Church. Frankly, all people are a mixture, in one degree or another, of sensuality and sensibility, since one cannot have sensuality without sensibility, or vice versa. Some persons are more sensual than others in one way or another, and other persons more sensible than others in one way or another, but no-one, not even these days, would be entirely sensual or sensible.
To some extent, the ratio of sensuality to sensibility or of sensibility to sensuality is a personal thing, having to do with ancestry, gender, upbringing, intelligence, and so on, but there is also an extent to which impersonal factors like climate and environment play a significant role in determining the relationship of the one to the other.
I can conceive, broadly, of a paganistic external, or outdoor, age being one in which the ratio of sensuality to sensibility favours in 'once-born' terms sensuality by at least 3: Finally, it seems to me that the supersession of such a dualistic age by a transcendental internal, or indoor, age would alter the ratio of sensuality to sensibility or, rather, of sensibility to sensuality in fully 're-born' terms to one of 3: In such a transcendental age, one could expect more sensibility than sensuality, since it would be reflective of the interiorization of civilization and signify the culmination-point of human evolution, a culmination that could only portend further modification of the ratio though not its elimination , as post-human criteria came increasingly to the fore in the course of 'millennial' progress.
So long as sensuality predominates over sensibility, life will be dominated, in 'once-born' terms, by female criteria. Only the preponderance of sensibility over sensuality can make for a situation in which male criteria are hegemonic in due 're -born' terms. The female is, by and large, more impersonal than personal in her overall stance before life, since she is characterized by objective tendencies to a greater extent than by subjective ones, and the objective favours the impersonal to a greater extent than the personal, albeit the latter still applies.
Climatic and environmental criteria, being fundamentally impersonal, are generally closer to the female aspect of life than to the male one, and it is for this reason that they tie-in with biological conditioning as a contributory factor to free will as opposed to natural determinism. Urban societies are more the product of free will than of natural determinism, since they are characterized by impersonal factors to a greater extent than by personal ones, in view of their fundamentally objective character.
The female side of life is viciously competitive in the individualism of noumenal objectivity but virtuously competitive in the individualism of phenomenal objectivity, the former having a sartorial correlation with dresses and the latter with skirts. The male side of life is viciously co-operative in the collectivism of phenomenal subjectivity but virtuously co-operative in the collectivism of noumenal subjectivity, the former having a sartorial correlation with trousers and the latter with zippersuits. Universities, being impersonal institutions, are rooted in the individualism of noumenal objectivity, and are thus fundamentally viciously competitive.
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Universities have more in common, at bottom, with the cosmic Universe than ever they do with karmic universalism, and are thus fundamentally evil metachemical. Many of the 'best minds' do not go to university, will not have a degree or a doctorate, and have never worn, nor are ever likely to wear, a 'cap and gown'. A person who was highly literate would be unlikely also to consider himself highly numerate, since the one tends to marginalize the other, as, to all intents and purposes, do God and the Devil.
Numbers, being objectively impersonal, have more in common with magic than ever they do with mysticism. In fact, numbers are the chief tools of science, the means whereby it strives to comprehend and dominate matter. That which, as religion, strives to liberate from matter Numbers end in the feminine, whereas words begin in the masculine, having their foundations, so to speak, in vegetative subjectivity. That which is beyond evil and good is also, in some sense, beyond numbers, since numbers would tie one to the Devil When religion is pseudo and thus occult, based in ocular culture, it relies heavily on numbers, availing of them to bewitch and enslave the morally ignorant in the interests of hegemonic materialism.
A person who prides himself on being highly numerate could never be highly moral, much less highly literate. Rather, he is likely to be one who takes the Devil's dominion for granted, his soul aflame with fiery evil. Evil is only in its per se , or most authentic, manifestation in cruelty, which is unequivocally fiery.
In perversity it is quasi-watery, and hence 'once bovaryized '; in obscenity it is quasi-vegetative, and hence 'twice bovaryized '; and in depravity it is quasi-airy, and hence 'thrice bovaryized '. Therefore evil is only in its per se manifestation scientifically, in science; for where its political, economic, and religious ' bovaryizations ' are concerned, it is less purely evil in proportion as its fieriness is compromised by atomic subdivisions having a structural correlation with water, vegetation, and air, albeit from a necessarily fiery point of view.
Whatever the prevailing pattern of metachemical aspiration, the only result is to affirm the Devil's science, politics, economics, and religion, the latter of which, relying heavily on numbers, will be occult, and the object, in consequence, of depravity.
Where genuine or, at any rate, non-occult religion is concerned, it is better that the Devil's art form, viz. With the decline of religious control of art, following the decline of the religion which controlled it, it is inevitable that art will cease being the 'handmaiden of religion' and revert, instead, to itself, which is to say, to serving the Devil rather than God no matter how paradoxically in what amounts to a paganistic affirmation of fiery freedom in due noumenally objective fashion. This process attains to a veritable apotheosis with so-called abstract art, the pure materialism of which takes painting to the borders of the contemporary context of light art, whereby the Devil achieves a truly modern rather than simply decadent in relation to painterly tradition presentation, commensurate with an unequivocal expression of noumenal objectivity in the freest possible form of cultural barbarism.
One should distinguish the cultural barbarity of art including painting from the cultural civility of literature, and each of these female art forms from the natural culture of sculpture and the cultural or subnatural -to-supernatural culture of music, both of which are comparatively male art forms, or art forms the overall integrity of which is rather more subjective than objective. Art, literature, sculpture, and music, corresponding in elemental terms to fire, water, vegetation, and air, stand in a shadowy relationship to science, politics, economics, and religion, since, although a correlation indubitably exists, it is rather one between premise and conclusion, precondition and resolution.
In fact, it is safe to say that without art, there would be no science, without literature no politics, without sculpture no economics, and without music no religion. A barbarous people, dominated by fire, will be scientific; a civilized people, governed by water, will be political; a natural people, represented by vegetation, will be economic; and a cultural people, led by air, will be religious. Art will especially flourish under barbarism, literature under civilization, sculpture under nature, and music under culture.
Art uses barbarous means paint to illustrate science, literature uses civilized means ink to illustrate politics, sculpture uses natural means clay to illustrate economics, and music uses cultural means notes to illustrate religion. Science is always beyond art, just as politics is always beyond literature, economics always beyond sculpture, and religion always beyond music.
One can exemplify fire through art, but only science can amplify it, using the diabolic element par excellence directly. Likewise, one can exemplify water through literature, but only politics can amplify it, using the feminine element par excellence directly. Similarly, one can exemplify vegetation through sculpture, but only economics can amplify it, using the masculine element par excellence directly.
Finally, one can exemplify air through music, but only religion can amplify it, using the divine element par excellence directly. The positive exemplification of fire through art is called beauty, and beauty is an apparent shortfall from love. The positive exemplification of water through literature is called strength, and strength is a quantitative shortfall from pride. The positive exemplification of vegetation through sculpture is called knowledge, and knowledge is a quantitative shortfall from pleasure. The positive exemplification of air through music is called truth, and truth is an apparent shortfall from joy.
Art may serve, when positive, to exemplify beauty, but only science can serve to amplify love, its essential resolution. Literature may serve, when positive, to exemplify strength, but only politics can serve to amplify pride, its qualitative resolution. Sculpture may serve, when positive, to exemplify knowledge, but only economics can serve to amplify pleasure, its qualitative resolution.
Music may serve, when positive, to exemplify truth, but only religion can serve to amplify joy, its essential resolution. The relationship of art, literature, sculpture, and music to their respective elements is accordingly indirect, whereas the relationship of science, politics, economics, and religion to their respective elements is direct. The 'cultural' disciplines utilize fire, water, vegetation, and air indirectly, through their various media of presentation, whereas the 'natural' disciplines utilize these same elements directly - to greater effect.
The 'cultural' disciplines exemplify the particle aspect of any given subatomic element, whereas the 'natural' disciplines tend to amplify its wavicle aspect. Hence although the utilization of fire is barbarous in both art paint and science Bunsen burner, etc. Although the utilization of water is civilized in both literature ink and politics speech , it is indirectly civilized in the one case and directly so in the other. Although the utilization of vegetation is natural in both sculpture clay and economics produce , it is indirectly natural in the one case and directly so in the other.
Although the utilization of air is cultural in both music notation and religion meditation , it is indirectly cultural in the one case and directly so in the other. Art, in the broadest sense, can never be a substitute for life, but only a guide to living it more fully. Neither, on account of its illustrative nature, is art an obstacle to life but, rather, a 'cultural' precondition, in disciplinary vein, of that fuller commitment to life which, being equally if not more disciplined, is commensurate with civilization in the broadest possible sense, a sense antithetical to or, at any rate, distinct from savagery.
The Arts, considered together, are important, but they are not all-important, and should not be regarded or treated as an end-in-itself. Unfortunately, in the West and England in particular , it is all-too-easy, under materialistic pressures, to exaggerate the importance of one or another of the Arts, in view of the female bias that both historically and contemporaneously tends to result in the predominance of particles over wavicles , whether in sensuality or in sensibility or, indeed, a paradoxical combination of both. But illustration is of little value without something to illustrate, something more than the tools of illustration itself, and the Arts become less meaningful in proportion to the degree of estrangement from that which they were intended to serve, be it science, politics, economics, or religion.
Ultimately, no art form can survive for long without a correlative discipline to illustrate. Nor, by a converse token, can the absence or withdrawal of art from those disciplines which directly avail of fire, water, vegetation, and air be particularly beneficial to them. Science, politics, economics, and religion cannot exist within a vacuum, but require a certain degree of illustrative exemplification if they are to be both fully intelligible and broadly accessible to society in general. Such exemplification will, in a sensibly-run subjectively-biased society, underline rather than threaten the significance of each of the direct disciplines, since, depending on the bias of the particular civilization, it is science, politics, economics, or religion which should take precedence in the conduct of that civilization's internal affairs.
If this has not always been the case in the West, it has more usually been so in the East, particularly with regard to religion traditionally, but also with regard to economics and politics in no small measure. For it is easier in a male-biased, subjective society to grant precedence to cultural amplification than to cultural exemplification, and the result will be far more conducive to experience of the wavicle side of life than to endurance of its particle side. Whether the West can ever become the East or vice versa, is a moot point. Fundamentally, the world is divisible, in elemental terms, not only between East and West but also, if less characteristically these days, between North and South, and it must remain doubtful that regional differences could ever be entirely overcome, even with recourse to a growing assembly of technological stratagems aimed effectively, if not specifically, at a more homogeneous end.
But a hierarchy of moral priorities, based on sound logical procedures, is possible, at least theoretically, and there is no reason to suppose that some practical accommodation of it would be impossible to sustain on a global basis. The West may not be the East, but the world is becoming an increasingly smaller place in which interaction between its various hemispheres is slowly ironing out age-old differences, and bringing peoples closer together on more than simply physical terms. In another hundred years, this process will be so much more advanced For, ultimately, there can be only one philosophy, one cultural illustration of it, and, more importantly, one religion, since truth is not beauty, strength, or knowledge, even if beautiful, strong, and knowledgeable manifestations of truth will co-exist, in one form or another, with true truth, the pure truth that affirms, through transcendental meditation, the inner metaphysical will as the means whereby the inner metaphysical self may achieve union with the inner metaphysical spirit and become not merely pure, but joyfully universalized through superconscious transcendence.
Since I have been discussing the Arts quite a lot in this text, and since the above references to art, literature, sculpture, and music are intended to apply primarily to their per se manifestations, I should now like to qualify that undertaking in relation to each art form treated separately, beginning with art itself. Thus I intend to divide art, conceived in more or less traditional terms, into oil painting, water colouring, pastel shading, and charcoal drawing, maintaining not only, as before, that an elemental correlation exists between art and fire, but that oil painting, approximating to fiery fire, is the per se of art, and hence that branch of it which most corresponds to science.
Following which, we may conceive of water colouring as approximating to watery fire in what amounts to a quasi-political mode of art, pastel shading as approximating to vegetative fire in what amounts to a quasi-economic mode of art, and charcoal drawing as approximating to airy fire in what amounts to a quasi-religious mode of art. Hence art provides us, in these four fiery options, with distinctions between a metachemical per se , corresponding to oil painting, and three degrees of metachemical ' bovaryization ', from water colouring and pastel shading to charcoal drawing.
The metachemical per se of art oil painting corresponds to scientific science, the quasi-chemical ' bovaryization ' of art water colouring corresponds to political science, the quasi-physical ' bovaryization ' of art pastel shading corresponds to economic science, and the quasi-metaphysical ' bovaryization ' of art charcoal drawing corresponds to religious science.
In all four cases cited above, we are concerned with a fiery, and hence fundamentally barbarous, approach to 'cultural' illustration which, being scientific, has a space-time correlation in keeping with its metachemical basis, through photon- photino appearances, in noumenal objectivity. Likewise, literature can be divided into poetry, drama, fiction, and philosophy, and it is my contention that not only does an elemental correlation exist between literature and water, but that drama, corresponding to watery water speech is the per se of literature, and hence that branch of it which most corresponds to politics.
Following which, we may conceive of poetry as approximating to fiery water in what amounts to a quasi-scientific mode of literature, philosophy as approximating to airy water in what amounts to a quasi-religious mode of literature, and fiction as approximating to vegetative water in what amounts to a quasi-economic mode of literature.
Hence literature provides us, in these four watery options, with distinctions between a chemical per se , corresponding to drama, and three kinds of chemical ' bovaryization ', from poetry and philosophy to fiction. The chemical per se of literature drama corresponds to political politics, the quasi- metachemical ' bovaryization ' of literature poetry corresponds to scientific politics, the quasi-metaphysical ' bovaryization ' of literature philosophy corresponds to religious politics, and the quasi-physical ' bovaryization ' of literature fiction corresponds to economic politics.
Similarly, sculpture can be divided into reliefs , busts, figures, and carvings, and it is my contention that not only does an elemental correlation exist between sculpture and vegetation earth , but that the figurative, approximating to vegetative vegetation, is the per se of sculpture, and hence that branch of it which most corresponds to economics.
Following which, we may conceive of carvings as approximating to airy vegetation in what amounts to a quasi-religious mode of sculpture, reliefs as approximating to fiery vegetation in what amounts to a quasi-scientific mode of sculpture, and busts as approximating to watery vegetation in what amounts to a quasi-political mode of sculpture. Hence sculpture provides us, in these four vegetative options, with distinctions between a physical per se , corresponding to the figurative, and three kinds of physical ' bovaryization ', from carvings and reliefs to busts.
The physical per se of sculpture figurative corresponds to economic economics, the quasi-metaphysical ' bovaryization ' of sculpture carvings corresponds to religious economics, the quasi- metachemical ' bovaryization ' of sculpture reliefs corresponds to scientific economics, and the quasi-chemical ' bovaryization ' of sculpture busts corresponds to political economics.
Finally, music can be divided into dance rhythm , vocal melody , instrumental harmony , and solo pitch , and it is my contention that not only does an elemental correlation exist between music and air, but that pitchful solo, corresponding to airy air, is the per se of music, and hence that branch of it which most corresponds to religion. Following which, we may conceive of harmonic instrumental as approximating to vegetative air in what amounts to a quasi-economic mode of music, melodic vocal as approximating to watery air in what amounts to a quasi-political mode of music, and rhythmic dance as approximating to fiery air in what amounts to a quasi-scientific mode of music.
Hence music provides us, in these four airy options, with distinctions between a metaphysical per se , corresponding to pitchful solo, and three degrees of metaphysical ' bovaryization ', from harmonic instrumental and melodic vocal to rhythmic dance. The metaphysical per se of music pitchful solo corresponds to religious religion, the quasi-physical ' bovaryization ' of music harmonic instrumental corresponds to economic religion, the quasi-chemical ' bovaryization ' of music melodic vocal corresponds to political religion, and the quasi- metachemical ' bovaryization ' of music rhythmic dance corresponds to scientific religion.
In all four cases cited above, we are concerned with an airy, and hence fundamentally cultural, approach to 'cultural' illustration which, being religious, has a time-space correlation in keeping with its metaphysical basis, through proton- protino essences, in noumenal subjectivity. The noumenal objectivity of space-time metachemistry contrasts with the noumenal subjectivity of time-space metaphysics The phenomenal objectivity of volume-mass chemistry contrasts with the phenomenal subjectivity of mass-volume physics Just as one achieves maximum action in connection with fiery appearances, so the achievement of maximum being is only possible in relation to airy essences.
Just as one achieves maximum giving in connection with watery quantities, so the achievement of maximum taking is only possible in relation to vegetative qualities. The metachemical nature or, rather, unnature of doing contrasts absolutely, within noumenal parameters, with the metaphysical nature of being, as science with religion.
The chemical nature or, rather, unnature of giving contrasts relatively, within phenomenal parameters, with the physical nature of taking, as politics with economics. Both doing and giving, having objective dispositions, exist on the female side of life as primary tendencies. Both taking and being, having subjective dispositions, exist on the male side of life as secondary tendencies. As a rule, women give to do, falling back, through phenomenal objectivity, upon fiery appearances, which is their noumenal foundation.
As a rule, men take to be, rising up, through phenomenal subjectivity, upon airy essences, which is their noumenal resolution. Both doing and being are high in relation to giving and taking, since their elemental correspondence to fire and air makes them noumenal , as on the planes of Space and Time. Both giving and taking are low in relation to doing and being, since their elemental correspondence to water and vegetation makes them phenomenal, as on the planes of Volume and Mass.
That which, having a noumenal correlation, is high That which, having a phenomenal correlation, is low Highness proceeds metachemically , through noumenal objectivity, in relation to doing, and metaphysically, through noumenal subjectivity, in relation to being. Lowness proceeds chemically, through phenomenal objectivity, in relation to giving, and physically, through phenomenal subjectivity, in relation to taking. Metachemical highness, having diabolic associations through fiery appearances, is the highness of doing acting , in which art and science express their rule.
Metaphysical highness, having divine associations through airy essences, is the highness of being experiencing , in which music and religion impress their leadership. Chemical lowness, having feminine associations through watery quantities, is the lowness of giving sacrificing , in which literature and politics compress their governance. Physical lowness, having masculine associations through vegetative qualities, is the lowness of taking receiving , in which sculpture and economics depress their representativeness.
The chemical falls back on the metachemical , as woman on the Devil, just as, conversely, the physical rises up towards the metaphysical, as man towards God. Hence, in disciplinary terms, there is a gender-conditioned tendency for literature to fall back on art, and for politics to fall back on science. Likewise, there is a gender-conditioned tendency, in disciplinary terms, for sculpture to rise up towards music, and for economics to rise up towards religion. As I have sought to prove, both art and science, using barbarous means, affirm, when 'true' to their respective vocations, the fiery rule of doing.
Likewise, both literature and politics, using civilized means, affirm, when 'true' to their respective vocations, the watery governance of giving. Similarly, both sculpture and economics, using natural means, affirm, when 'true' to their respective vocations, the vegetative representativeness of taking. Finally, both music and religion, using cultural means, affirm, when true to their respective vocations, the airy leadership of being. Although literature is a feminine art form overall on account of its fluidal basis, it is subdivisible , as we have shown, into quasi-diabolic, feminine, quasi-masculine, and quasi-divine genres, according to whether doing, giving, taking, or being is the principal concern.
As the quasi-diabolic mode of literature, poetry approximates to art in its concern, through fiery appearances, with doing. As the feminine mode of literature par excellence , drama is the per se manifestation of literature in its concern, through watery quantities, with giving. As the quasi-masculine mode of literature, fiction approximates to sculpture in its concern, through vegetative qualities, with taking. As the quasi-divine mode of literature, philosophy approximates to music in its concern, through airy essences, with being.
The association of doing with evil is not as marked in poetry as in art, given the properly metachemical status of the latter in relation to what, in poetry, would be merely quasi- metachemical from a chemical, or watery, basis. The association of giving with good is more marked in drama than in any other art form, given the properly chemical status of drama in relation to what, in for instance water-colour art, would be quasi-chemical from a metachemical , or fiery, basis.
The association of taking with folly is not as marked in fiction as in sculpture, given the properly physical status of the latter in relation to what, in fiction, would be merely quasi-physical from a chemical, or watery, basis. The association of being with wisdom is not as marked in philosophy as in music, given the properly metaphysical status of the latter in relation to what, in philosophy, would be merely quasi-metaphysical from a chemical, or watery, basis.
Hence just as the poet is only quasi-evil in relation to the painterly artist, the metachemical artist par excellence , so the water-colour artist is only quasi-good in relation to the dramatist, the chemical writer par excellence. For evil, remember, is absolutist in its noumenal objectivity, whereas good ness is merely relativistic in what amounts, by comparison, to a phenomenally objective per se.
Now just as the fiction-writer, or novelist, is only quasi-foolish in relation to the figurative sculptor, the physical sculptor par excellence , so the philosopher is only quasi-wise in relation to the musician, the metaphysical 'artist' par excellence. For wisdom, remember, is absolutist in its noumenal subjectivity, whereas folly is merely relativistic in what amounts, by comparison, to a phenomenally subjective per se.
Nevertheless, the philosopher is the writer whose principal concern is or should be with being, and hence wisdom. For wisdom is only possible in relation to being, just as folly is only possible in relation to taking, goodness only possible in relation to giving, and evil only possible in relation to doing.
Hence the philosopher, the lover philo of wisdom sophia , is the 'wise writer' or 'wise literary artist' Within a civilized age, writing will generally proceed via pen, whether in relation to quill pens, fountain-pens, felt-tip pens, or biros Within a barbarous age, writing will generally proceed via such fiery means as paints, coloured inks, crayons, and pencils, whereas within a cultural age, the procedure of writing will generally be conducted via such airy means as personal computers.
It is probably fair to maintain that computers offer a vegetative base, on hard disc, from which the dissemination of written information via the Internet can proceed in due quasi-metaphysical vein, in keeping with its universal essence. Needless to say, the only mode of writing which is truly commensurate with Internet universalization is the quasi-metaphysical ' bovaryization ' of literature called philosophy. Philosophy should be freely available on the Internet, and not made the subversive subject of capital gain.
For capitalism, as an economic pursuit, is more suited to the folly of vegetative naturalism than to the wisdom of airy idealism, wherein religious considerations take over. Where there is maximum ugliness and hatred there can be only minimum beauty and love, and vice versa. Ugliness and hatred, which are two aspects of negative doing, do not exist entirely independently of beauty and love since, in the final analysis, there are no completely absolute noumenal absolutes.
Neither, conversely, do beauty and love, as two aspects of positive doing, exist entirely independently of ugliness and hatred. Where there is maximum weakness and humility, if not humiliation, there can be only minimum strength and pride, and vice versa. Weakness and humility, which are two aspects of negative giving, do not exist entirely independently of strength and pride since, in the final analysis, there are no completely absolute phenomenal relativities. Neither, conversely, do strength and pride exist entirely independently of weakness and humility.
Where there is maximum ignorance and pain there can be only minimum knowledge and pleasure, and vice versa. Ignorance and pain, which are two aspects of negative taking, do not exist entirely independently of knowledge and pleasure since, in the final analysis, there are no completely absolute phenomenal relativities. Neither, conversely, do knowledge and pleasure, as two aspects of positive taking, exist entirely independently of ignorance and pain.
Where there is maximum falsity and woe there can be only minimum truth and joy, and vice versa. Falsity and woe, which are two aspects of negative being, do not exist entirely independently of truth and joy since, in the final analysis, there are no completely absolute noumenal absolutes. Neither, conversely, do truth and joy, as two aspects of positive being, exist entirely independently of falsity and woe. The objective axes of doing in relation to space-time metachemistry and of giving in relation to volume-mass chemistry should be read from particle to wavicle , as from negative to positive.
Conversely, the subjective axes of taking in relation to mass-volume physics and of being in relation to time-space metaphysics should be read from wavicle to particle, as from positive to negative. This is what distinguishes the 'falling' nature or, rather, unnature of the objective axes from the 'rising' nature of the subjective axes, since the former are dominated by a vacuum in due female fashion, while the latter are liberated by a plenum in due male vein.
That which is negative is so by dint of its affiliation with the particle aspect of subatomic bodies, whereas that which is positive is so by dint of its affiliation with the wavicle aspect of such bodies, and this whether in connection with a predominating negativity or a preponderating positivity in the subatomic subdivision as a whole. However, while for general purposes the above dichotomy still holds true, one can now see, in light of our latest findings, that both the impersonal and personal options extend the entire breadth of any given axis, since negativity and positivity are not entirely separate or independent entities but co-exist with one another whatever the overall ratio of subatomic factors may happen to be.
This helps to explain why there are religious aspects to science no less than scientific aspects to religion, despite the predominating negativity of the one and the preponderating positivity of the other. Similarly, where the intermediate, or molecular, disciplines are concerned, one would be hard-pressed to avoid concluding that there are economic aspects to politics no less than political aspects to economics, since some positivity will accrue, in subordinate fashion, to the former and some negativity likewise accrue, in subordinate manner, to the latter.
The devolution, through spatial space, of primal doing from most to least via more and less ugliness and hatred is paralleled by the 'evolution', through spatial space, of sensual doing from least to most via less and more beauty and love. The devolution, through repetitive time, of supreme doing from most to least via more and less ugliness and hatred is paralleled by the 'evolution', through repetitive time, of sensible doing from least to most via less and more beauty and love. The devolution, through volumetric volume, of primal giving from most to least via more and less weakness and humility is paralleled by the 'evolution', through volumetric volume, of sensual giving from least to most via less and more strength and pride.
The devolution, through massed mass, of supreme giving from most to least via more and less weakness and humility is paralleled by the 'evolution', through massed mass, of sensible giving from least to most via less and more strength and pride. Conversely, the evolution, through massive mass, of sensual taking from least to most via less and more knowledge and pleasure is paralleled by the 'devolution', through massive mass, of primal taking from most to least via more and less ignorance and pain.
The evolution, through voluminous volume, of sensible taking from least to most via less and more knowledge and pleasure is paralleled by the 'devolution', through voluminous volume, of supreme taking from most to least via more and less ignorance and pain. The evolution, through sequential time, of sensual being from least to most via less and more truth and joy is paralleled by the 'devolution', through sequential time, of primal being from most to least via more and less falsity and woe.
The evolution, through spaced space, of sensible being from least to most via less and more truth and joy is paralleled by the 'devolution', through spaced space, of supreme being from most to least via more and less falsity and woe. Devolution is primary on the objective axes of space-time metachemistry and volume-mass chemistry, but secondary on the subjective axes of mass-volume physics and time-space metaphysics. Conversely, evolution is primary on the subjective axes of mass-volume physics and time-space metaphysics, but secondary on the objective axes of space-time metachemistry and volume-mass chemistry.
The 'fall' of fire from stellar to Venusian in impersonal terms is paralleled by its 'fall' from eyes to heart in personal terms. The 'fall' of water from lunar to oceanic in impersonal terms is paralleled by its 'fall' from tongue to womb in personal terms. The 'rise' of vegetation from earthy to Martian in impersonal terms is paralleled by its 'rise' from phallus to brain in personal terms. The 'rise' of air from solar to Saturnian in impersonal terms is paralleled by its 'rise' from ears to lungs in personal terms.
That which 'falls' is ever female in its objective disposition, whereas that which 'rises' is ever male in its subjective disposition. The female aspect of life is divisible, as already noted, between the devility of space-time metachemistry and the femininity of volume-mass chemistry, fire and water, dress and skirt, whereas the male aspect of life is divisible, in contrary terms, between the masculinity of mass-volume physics and the divinity of time-space metaphysics, vegetation and air, trousers and zippersuit.
It is on account of its objective nature or, rather, unnature The present age is becoming, through the hegemony of economics, increasingly subjective in relation to vegetation, and may well be superseded, in the coming decades, by the hegemony of religion, thereby allowing air to replace vegetation as the principal element in what would be less a masculine than a divine age. I look forward, as a philosopher, a proponent of wisdom, to the supersession of economics by religion, so that life may climb out of the naturalistic bog of sinful folly which currently prevails and achieve an idealistic accommodation with graceful wisdom, abandoning taking for being, and thus knowledge and pleasure for truth and joy.
For unless people embrace the wisdom of being, they will continue to remain bogged down in the folly of taking, with males only relatively beyond evil and good, doing and giving, rather than absolutely beyond it It generally happens that, despite shifts of emphasis, taking remains dominated by doing and giving, as by the control of 'the great' and 'the good', whose gender correspondence is, after all, rather more to the female side of life than to its male side. This is certainly the British experience, wherein such taking as exists is firmly under the shadow, in non-American fashion, of doing and giving, the one politically closer to Labour and the other to the Conservatives.
Yet the British are so lacking in being, or respect for being, that the majority of them are able to take this objectively-dominated situation for granted, and to kowtow to doing or giving, the monarchy or parliament, even when they are predominantly committed to taking. A man who was intent upon advancing the development of being within the People, a wise and philosophical man, would not wish to encourage their self-division and fragmentation under doing, giving, and taking, nor would he allow the existence of pseudo-being within the higher ranks of the aristocracy to beguile him into complacently acquiescing in such a situation at the expense of true being.
Being can only be furthered amongst the People when they are released from self-division and exist, ever after, in non-demonstrative, as distinct from demonstrative, opposition to an administrative control. Obviously, where a people are divided democratically not to mention denominationally from one another along party-political lines, they can only be released from such a being-defeating system democratically, in terms of voting for religious sovereignty, as taught by me, and through that an end to political 'sins of the World'.
For religious sovereignty would be more than political sovereignty, and consequently that which could liberate the People from self-division, making an accommodation with the self whether directly for a spiritual elite or indirectly, via some vegetative or watery alternative, for the generality of less spiritual persons its chief priority. I intimated, several cycles ago, that, at its purest manifestation, mind is spiritual, and thus a reflection, through awareness, of being, which derives its essential nature supernature from the air one breathes as a human being.
Hence without air, there would not only be no human beings but no being, since being is that which accords with awareness as the property of essence, and air is the essential element, the one that, being metaphysical, lies beyond the perceptions of the senses as that which cannot be seen but nonetheless everywhere mystically is. In this respect, the metaphysical element of air transcends not only the physical element of vegetation, but, more indirectly, the chemical element of water and the metachemical element of fire, the latter of which exists in a noumenally antithetical relationship to it, as, in general terms, appearance to essence.
I am not simply because I exist, since anything can exist, even an inanimate object, but because I experience being as a condition of breathing, which makes me sentient aware. Hence the experience of awareness, or being, is conditional upon my continuing to breathe, though only through a determination to breathe consciously, which is meditation, can I experience enhanced being and thus the maximum of awareness of which I, as a sentient being, am capable. The philosopher can do no more, as a wise man, than to advocate meditation as the methodology by which being is maximized, and one enters into the grace of the Elect of Spirit.
Such an Elect of Spirit are not only superhuman but, more specifically, supermasculine , since they achieve a superconscious accommodation of the inner metaphysical self, the mind, to spirit in spaced space, which is the only Space in which sensible being can thrive. By contrast, spatial space would amount to a superfeminine irrelevance to such supermen, since only that which is super-unconscious can thrive in spatial space, and it does so not on the basis of spirit, of air, but on the basis of soul, of fire, particularly, at that level, with regard to the eyes.
Hence the supermasculine is as far removed, in Space, from the superfeminine Such an omega of Space is commensurate with a sensible subjectivity, and it contrasts, absolutely, with the sensual objectivity of the alpha of Space, wherein the superfeminine Devil Thus whereas mind is spiritual, associated through metaphysics with the ears in sensuality and with the lungs in sensibility, soul, by contrast, is emotional, associated through metachemistry with the eyes in sensuality and with the heart in sensibility, and therefore concerned, fundamentally, not with being but with doing, its metachemical antithesis.
The philosopher, when genuine, will not be one to advocate doing through soul, after the fashion of, say, poets, and neither will he advocate giving through the id or taking through the ego, after the respective fashions of dramatists and novelists fiction writers. For whereas the id is instinctual and thus feminine, associated chemically with the tongue in sensuality and with the womb in sensibility, the ego is intellectual and thus masculine, associated physically with the phallus in sensuality and with the brain in sensibility, and both of these are shortfalls from the philosopher's concern, as a metaphysician, with being through spirit, which alone makes for wisdom.
Where this particular philosopher differs from previous philosophers is in his advocacy, through the concept of religious sovereignty, of a triadic Beyond, commensurate with 'Kingdom Come', in which giving and taking defer, beingfully , to being, while doing, duly transmuted, takes upon itself the burden of administering such a triadic Beyond, in order that the People may be united, under Social Transcendentalism, the ideological religion of 'Kingdom Come', as advocated by he who effectively corresponds, in his Messianic wisdom, to a Second Coming.
For only through this 'philosopher king' can the People elect for religious sovereignty when the opportunity arises, and only through religious sovereignty will they be saved from their political 'sins of the World', to enter, beyond that, into the triadic framework of 'Kingdom Come', the Social Transcendental Centre, or context of religious sovereignty, wherein being will peak at an all-time high not only in relation to the heavenly purity of true being, but also in relation to the deferential lower tiers of what might be called the giving-being and taking-being of a New Purgatory and a New Earth respectively.
Where there is form there is content, and vice versa. Beauty presupposes love and love presupposes beauty, to take but one example. Beauty can no more exist independently of love than love Hence we can maintain, with due confidence, that where there is most beauty, there will be most love, while, conversely, it should also follow that the least beauty will imply the least love, since content is proportionate to form.