SUPERBARBARISM AND SUPERPHILISTINISM TO SUPERCULTURE AND SUPERCIVILITY

If the distinction - excluding for the moment the paradoxical emphases of axial subversion - between chemistry and physics in the sensuality and sensibility of phenomenal relativity is one of barbarism and philistinism in free soma and bound psyche vis-a-vis culture and civility in free psyche and bound soma, then the distinction between metachemistry and metaphysics in the sensuality and sensibility of noumenal absolutism could be described as one of superbarbarism and superphilistinism in free soma and bound psyche vis-a-vis superculture and supercivility in free psyche and bound soma. Clearly, if barbarism appertains to chemical free soma and philistinism to chemical bound psyche, then civility must appertain to physical bound soma and culture to physical free psyche, civility being the bound-somatic antithesis of barbarism no less than culture the free-psychic antithesis of philistinism. Likewise, if superbarbarism appertains to metachemical free soma and superphilistinism to metachemical bound psyche, then supercivility must appertain to metaphysical bound soma and superculture to metaphysical free psyche, supercivility being the bound-somatic antithesis of superbarbarism no less than superculture the free-psychic antithesis of superphilistinism. So far so good! But we also have underplane, or secondary, positions to bear in mind where each point of the intercardinal axial compass is concerned, namely antimetaphysics under metachemistry at the noumenal northwest, antiphysics under chemistry at the phenomenal southwest, antichemistry under physics at the phenomenal southeast, and antimetachemistry under metaphysics at the noumenal northeast, the actual state-hegemonic/church-subordinate and church-hegemonic/state-subordinate axial differentials being established on a northwest to southeast basis on the one hand, and on a northeast to southwest basis on the other hand, with the noumenal heights more or less dictating the terms of the phenomenal positions below. So much for that! What we have now to establish is that the secondary or 'anti' positions are less equivalent to the primary or 'pro' positions directly hegemonic over them than contrary to their corresponding primary or 'pro' positions in sensuality or sensibility, as the gender case may be. Hence it makes logical sense to regard antimetaphysics as anti-supercivil and anti-supercultural rather than, like metachemistry, as superbarbarous and superphilistine, since metachemistry is superheathenly supernatural and antimetaphysics anti-superchristianly anti-superartificial, after the respective fashions of noumenal objectivity and noumenal anti-subjectivity. Similarly it makes logical sense to regard antiphysics as anti-cultural and anti-civil rather than, like chemistry, philistine and barbarous, since chemistry is heathenly natural and antiphysics anti-christianly anti-artificial, after the respective fashions of phenomenal objectivity and phenomenal anti-subjectivity. Crossing to the sensible side of the phenomenal axial divide, it makes logical sense to regard antichemistry as anti-barbarous and anti-philistine rather than, like physics, as civil and cultural, since physics is christianly artificial and antichemistry anti-heathenly anti-natural, after the respective fashions of phenomenal subjectivity and phenomenal anti-objectivity. Similarly it makes logical sense to regard antimetachemistry as anti-superphilistine and anti-superbarbarous rather than, like metaphysics, supercultural and supercivil, since metaphysics is superchristianly super-artificial and antimetachemistry anti-superheathenly anti-supernatural, after the respective fashions of noumenal subjectivity and noumenal anti-objectivity. Thus, in overall axial terms, metachemistry and antimetaphysics form a gender-conditioned polarity with antichemistry and physics on the basis of somatic opposition between superbarbarism and anti-barbarism on primary state-hegemonic terms (free somatic metachemistry to bound somatic antichemistry) and anti-supercivility and civility on secondary state-hegemonic terms (free somatic antimetaphysics to bound somtic physics), with a corresponding psychic opposition between superphilistinism and anti-philistinism on primary church-subordinate terms (bound psychic metachemistry to free psychic antichemistry) and anti-superculture and culture on secondary church-subordinate terms (bound psychic antimetaphysics to free psychic physics). Contrariwise, metaphysics and antimetachemistry form a gender-conditioned polarity with antiphysics and chemistry on the basis of psychic opposition between superculture and anti-culture on primary church-hegemonic terms (free psychic metaphysics to bound psychic antiphysics) and anti-superphilistinism and philistinism on secondary church-hegemonic terms (free psychic antimetachemistry to bound psychic chemistry), with a corresponding somatic opposition between supercivility and anti-civility on primary state-subordinate terms (bound somatic metaphysics to free somatic antiphysics) and anti-superbarbarism and barbarism on secondary state-subordinate terms (bound somatic antimetachemistry to free somatic chemistry). Superculture is the salvation of anti-culture no less than supercivility the salvation of anti-civility for those who, as antiphysical, are neither cultural nor civil in physical fashion and therefore are in with the prospect of their noumenal counterparts. But if metaphysics is the salvation, in church and state, of antiphysics, then antimetachemistry is most assuredly the counter-damnation (a counter fall from hegemonic ascendancy in relative gender sync to antimetachemical underplane subservience in absolute gender upendedness) of chemistry, since anti-superphilistinism is the counter-damnation of philistinism no less than anti-superbarbarism the counter-damnation of barbarism for those who, having been philistine and barbarous in the phenomenal relativity of an equivocal hegemony, will be denied their noumenal counterparts in the absolutism of an unequivocal subjection to the metaphysical ascendancy of superculture and supercivility, the 'father' and 'son' of the super-artificial superchristianity of the truly blessed (with complete gender sync).