1.   In the previous two parts of Alpha and Omega I have drawn distinctions between the absolute alpha, so to speak, of most particles/least wavicles and the relative alpha of more (relative to most) particles/less (relative to least) wavicles, and contrasted both of these objective, or female, realities with the relative omega, as it were, of more (relative to most) wavicles/less (relative to least) particles and the absolute omega of most wavicles/least particles, contending that a struggle is discernible in history between devolution of the objective and evolution of the subjective, as between the Cosmos and Nature on the one hand, and Man and (to anticipate the future) the Cyborg on the other - the former pair female and the latter pair their male counterparts.


2.   Assuming one can speak of an overall progression or, rather, gradual development from alpha to omega, as from a devolutionary regression from the Cosmos to Nature on the one hand, and an evolutionary  progression from Man to the Cyborg on the other hand (the latter of which is still only potential), it must transpire that life is a gender-based struggle between objectivity and subjectivity, in which, though neither side is totally victorious or totally vanquished, things will favour the one side or the other according to whether sensual or sensible, female or male, criteria are hegemonic at any given time, both in society generally and the individual members of which it is composed.


3.   Therefore whilst all the elements, from fire and water on the objective, or female, side of the gender fence to vegetation (earth) and air on its subjective, or male, side, will be present to greater or lesser extents in the world, a situation must nevertheless be possible for societies or ages in which one element is especially prominent and the others are subordinate, in different degrees, to it, with an overall distinction, in consequence, between upper-class female criteria, lower-class female criteria, lower-class male criteria, and upper-class male criteria, as between most particles/least wavicles, more (relative to most) particles/less (relative to least) wavicles, more (relative to most) wavicles/less (relative to least) particles, and most wavicles/least particles, or, in historical terms, the Cosmos, Nature, Civilization, and the Cyborg, or the Devil, Woman, Man, and God.


4.   In the past I have tended to equate particles with soma and wavicles with psyche, contending a distinction to exist between the 'matter' of the one and the 'mind' of the other, as between phenomenal and noumenal, corporeal and ethereal, concrete and abstract.  In general terms, this is a fair distinction to draw, since soma and psyche are neither identical on the one side of the gender fence nor on the other, but reflect a gender differential between the objectivity of most particles/least wavicles and more (relative to most) particles/less (relative to least) wavicles on the one hand, and the subjectivity of more (relative to most) wavicles/less (relative to least) particles and most wavicles/least particles on the other hand, the hand in which, with a wavicle hegemony, psyche could be said to precede soma and soma is accordingly conditioned by psyche in terms of what has been called somatic determinism, the opposite, in effect, of that psychic determinism stemming from the precedence of psyche by soma on the female side of life, where soma will be free to condition psyche in the manner described.


5.   But this can only happen when the female side of life is free, in sensuality, to be loyal to itself or, rather, to its not-self, in soma, and females are accordingly hegemonic over males.  In sensibility, on the other hand, no such freedom is generally possible to females, and consequently male hegemonies in vegetation and/or air, physics and/or metaphysics, over the female sensibilities of water and/or fire, chemistry and/or metachemistry, will ensure that males are in a position to remain loyal to their selves, their psyches, and to condition soma in the best interests of that freedom, which is to say, in relation to somatic determinism, both directly in relation to themselves and indirectly in relation to the undermining of female somatic freedom through the hegemonic influence of bound soma.


6.   All this has been stated before, but the fact that soma corresponds to the corporeal and psyche to the ethereal, to 'matter' and 'mind', the phenomenal and the noumenal, does not mean, as I was formerly apt to suppose, that this is equivalent to the concrete on the one hand and to the abstract on the other, as though concretism, or the fact of something's being concrete, was equivalent to somatic corporealism, so to speak, and the fact, by contrast, of its being abstract equivalent to psychic etherealism.  On the contrary, that which is abstract has been abstracted from a concrete basis or precondition, and therefore can exist in relation to either the corporeal or the ethereal, soma or psyche.


7.   Let me explain.  The female, or objective, side of life, we have found, bears testimony to the precedence of psyche by soma, of wavicles by particles, since it exists either absolutely in objective time and space, viz. space-time devolution, in relation to most particles/least wavicles or relatively in objective volume and mass, viz. volume-mass devolution, in relation to more (relative to most) particles/less (relative to least) wavicles, and therefore in contexts where either the somatic predominance is absolute (metachemical) or relative (chemical), in consequence of which one can argue that psyche has been abstracted, or extrapolated, from a concrete basis in soma, which, being free, has conditioned psyche from its own somatic standpoint, the standpoint or, rather, standpoints of will and spirit, the former of which has its principal manifestation in fire, the latter in water.


8.   Therefore, in relation to free females, it can certainly be said that psyche has been abstracted from soma, and precisely in terms of a fiction extrapolated from a fact, the fact of either metachemical soma in the absolute case or chemical soma in the relative case; for facts are ever objective and germane to the sensuality of a particle hegemony, be that hegemony absolute or relative.  Facts condition fictions, which are abstracted, in psychic determinism, from free soma.  So much for the relationship of concrete to abstract on the female side of life!


9.   On the male side of life, by contrast, no such abstraction of psyche from soma can be properly said to apply, since psyche, as we have found, precedes soma in terms of a wavicle hegemony, be that hegemony relative or absolute, physical or metaphysical, and consequently in contexts of more (relative to most) wavicles/less (relative to least) particles, viz. those of subjective mass and volume, or mass-volume evolution, and most wavicles/least particles, viz. those of subjective time and space, or time-space evolution, one should speak of soma abstracted from psyche, so that, contrary to the female elements, psyche is concrete and soma abstract, in consequence of which one can argue that soma has been extrapolated from a concrete basis, or precondition, in psyche which, being free, has conditioned soma from its own psychic standpoints, the standpoints of ego and soul, the former of which has its principal manifestation in vegetation, the latter in air.


10.  Therefore, in relation to free males, it can certainly be maintained that soma has been abstracted from psyche, and precisely in terms of an illusion extrapolated from a truth, the truth of either physical psyche in the relative case or metaphysical psyche in the absolute case; for truths are ever subjective and germane to the sensibility of a wavicle hegemony, be that hegemony relative or absolute.  Truths condition illusions, which are abstracted, in somatic determinism, from free psyche.


11.  How different, then, is the relationship of concrete and abstract on the male side of life from its female counterpart!  Fact conditioning fiction makes for empiricism, or the binding of psyche to the corporeal freedom of somatic fact.  Truth conditioning illusion makes for rationalism, or the binding of soma to the ethereal freedom of psychic truth.  In the one case, the rule of corporeal reality.  In the other case, the rule of ethereal reality.  A free state and a bound church, as against a bound state and a free church.


12.  Hence the concrete is no more invariably equivalent to the corporeal, or phenomenal, than the abstract to the ethereal, or noumenal.  Fictions are ethereal abstractions, in bound psyche, from the corporeal facts of somatic concretion, whereas illusions are corporeal abstractions, in bound soma, from the ethereal truths of psychic concretion.  The psychic determinism of the bound church extrapolated from the free state is an example of ethereal abstraction.  The somatic determinism of the bound state extrapolated from the free church is an example, by contrast, of corporeal abstraction.  A female-dominated society, characterized by sensuality, must favour the former, a male-dominated society can only, in its sensibility, favour the latter.  Therein lies the distinction, for example, between Protestant Britain and Catholic Ireland, as, indeed, between such divergent philosophical traditions as British empiricism and Continental rationalism.