RADICAL PROGRESS - 'The Only Way Forward': As suggested by the title, this text has a concept of progress which is radical and far-reaching in its left-wing implications, albeit in relation to the sphere of religion rather than economics, which is the only sphere, so far as I am concerned, which can be genuinely progressive, provided, however, that the religion itself is genuine and therefore transcendentalist, stemming, as I have argued in the text, from an antihumanist precondition.† But that is only one axis, or diagonal plane, in the totality of axial factors at work in different kinds of societies, whether on a primary or a secondary basis, and in RADICAL PROGRESS I have gone into the distinctions between church hegemonic/state subordinate and state hegemonic/church subordinate societies in no uncertain terms, outlining the different ideals and fates which appertain to them with a logical consistency that leaves one in no doubt as to the relative value of each type of society, whether rising diagonally or falling diagonally, and making a conclusive case for that society which has the capacity to lead people higher rather than simply rule them from a height in opposition to something lower that is nevertheless distinct from the kind of lowness obtaining across the great divide of the world, as explained in this my most definitive and outstanding text to-date.†
STAIRWAY TO JUDGEMENT - 'The Way to the Eternal Life of Social Theocratic Truth': Continuing on from the above work, this text is not only more comprehensively exacting than the previous one - and indeed all the earlier works of my not inconsiderable oeuvre - in relation to the various ideological permutations of both state and church, politics and religion, but more logically insightful of the diametrically opposite ways in which what has been termed 'world overcoming' operates, whether from a secular or an ecclesiastic point of view, to the end of maintaining either the alpha ideal of somatic freedom from the standpoint of a female hegemony or the omega ideal of psychic freedom from the standpoint of a male hegemony, neither of which kinds of ideal, respectively criminal and graceful, are or ever can be compatible, and therefore necessitate and invariably result in contrary types of society which, for obvious reasons, rarely if ever 'see eye to eye', but remain at gender loggerheads with each other for as long as 'the world' persists.† The 'world' as defined in the text, however, is no simple monolith where the people are concerned, but is divisible, on the above-mentioned basis, between those who take the earth for granted in what I have described as a democratic/plutocratic type of worldly bias and those, on the contrary, who live in hope of salvation from the world in what has been called a bureaucratic/meritocratic type of worldly bias which, scorning the earth, is avowedly anti-earthly in character and the precondition, through sin, of heavenly grace.† Therefore, split asunder between two types of worldly society, the people, 'the meek', the electorate, the many, etc., cannot be evaluated according to any one set of criteria, but have to be differentiated on the basis of whether they pertain to the one manifestation of 'the world' or to the other, with contrary fates in both state and church, as described in this, my most ideologically conclusive text to-date.†
A PERFECT RESOLUTION: As suggested by the title, this text resolves some outstanding problems and anomalies appertaining to the preceding one, including, not least, the relative positions of what have been called pseudo-sin and pseudo-grace on the one hand and pseudo-crime and pseudo-punishment on the other hand, drawing them closer to their respective primary complements in both state and church, so that a more integrated conclusion has been reached in which the hegemonic gender of either axis, as redefined in this text, conditions the nature of the subordinate attribute in relation to the presiding ideal, and conditions it, moreover, in its own image.† However, this text does a lot more than correct the 'heathenistic' aberrations of the previous one; for it also exposes the extent to which criteria appertaining to good and evil, not to mention wisdom and folly, are significantly dependent on the nature of the society of which they are a part, so that at the end of the day it isnít whether this or that is right or wrong, good or bad, but what exactly conditions people to take one view or another that really matters, and this, not surprisingly, is to a large extent dependent on which gender is effectively controlling society and whether or not there has been a 'transvaluation of values' sympathetic to a formal departure from sensuality to sensibility.† For what is 'right' in sensuality can become very 'wrong' from the standpoint of sensibility, provided society has officially gravitated to such a standpoint - something, I have argued, which contemporary civilization, characterized as urban proletarian, has yet to do, with consequences that would reverse much of what currently passes for 'good' and 'wise', as explained in the text.
THE LAST JUDGEMENT: Despite its portentous-sounding title, this work in the continuing oeuvre of my literary works progresses through successive stages in much the same way as the previous works and with all or most of the same concerns, except that its grasp of the distinction between soma and psyche, not-self and self, in relation to the divergent axes of state- and church-hegemonic types of society is more consistent and methodical than had previously been the case, with a consequence that one can differentiate quite sharply between the somatic bias of the one context in relation to evil and good and the psychic bias of the other context in relation to sin and grace - something that puts a new complexion on the corresponding complements of crime and punishment on the one hand, and of folly and wisdom on the other.† However, it must be said, in relation to the title, that if we are to accept a Last Judgement, we are obliged to acknowledge a First Judgement; for no less than God the Father logically obliges us to come to terms with the contrary existence of Devil the Mother, so Judgement, conceived in this fashion, compels us to distinguish between alpha and omega, metachemistry and metaphysics, in terms of antiphysical and antichemical alternatives which have applicability to our own age and civilization in a way which leaves no doubt as to the significance of gender in bringing such contrary concepts to pass.† For here as elsewhere, nothing can be understood without reference to the axial divergence which follows from the hegemony of one of the two genders at the opposite genderís expense, making for a sharp distinction between alpha and omega, the first and the last, whether in respect of Judgement or, indeed, of anything else.
Copyright © 2003-12 John OíLoughlin