Just as at the northwest point of the intercardinal axial compass I would contrast the noumenal objectivity of metachemistry with the noumenal pseudo-subjectivity of pseudo-metaphysics, so it should be possible, in this higher order state-hegemonic axial context, to contrast noumenal expression with noumenal pseudo-impression, or noumenal divergence with noumenal pseudo-convergence – the former terms in each dichotomous pairing absolutely female (superfeminine) and the latter absolutely pseudo-male (pseudo-supermasculine), as between space and pseudo-time, power and pseudo-contentment, heat and pseudo-light.
And just as at the southeast point of the said compass I would contrast the phenomenal subjectivity of physics with the phenomenal pseudo-objectivity of pseudo-chemistry, so it should be possible, in this lower order state-hegemonic axial context, to contrast phenomenal impression with phenomenal pseudo-expression, or phenomenal convergence with phenomenal pseudo-divergence – the former terms in each dichotomous pairing relatively male (masculine) and the latter relatively pseudo-female (pseudo-feminine), as between mass and pseudo-volume, form and pseudo-glory, force and pseudo-motion.
Now just as at the southwest point of the intercardinal axial compass I would contrast the phenomenal objectivity of chemistry with the phenomenal pseudo-subjectivity of pseudo-physics, so it should be possible, in this lower order church-hegemonic axial context, to contrast phenomenal expression with phenomenal pseudo-impression, or phenomenal divergence with phenomenal pseudo-convergence – the former terms in each dichotomous pairing relatively female (feminine) and the latter relatively pseudo-male (pseudo-masculine), as between volume and pseudo-mass, glory and pseudo-form, motion and pseudo-force.
Just, finally, as at the northeast point of the said compass I would contrast the noumenal subjectivity of metaphysics with the noumenal pseudo-objectivity of pseudo-metachemistry, so it should be possible, in this higher order church-hegemonic axial context, to contrast noumenal impression with noumenal pseudo-expression, or noumenal convergence with noumenal pseudo-divergence – the former terms in each dichotomous pairing absolutely male (supermasculine) and the latter absolutely pseudo-female (pseudo-superfeminine), as between time and pseudo-space, contentment and pseudo-power, light and pseudo-heat.
Thus the state-hegemonic axis (which is also church-subordinate) provides us with a polarity between noumenal expression and phenomenal pseudo-expression on the female side of the gender fence and, in secondary state-hegemonic vein, between noumenal pseudo-impression and phenomenal impression on the male side of the said fence – the one polarity between vanity and justice, the other between pseudo-meekness and pseudo-righteousness, as, in overall axial terms, between evil/crime (free soma/bound psyche) and goodness/punishment (pseudo-bound soma/pseudo-free psyche) in the one gender case, and between pseudo-folly/pseudo-sin (pseudo-free soma/pseudo-bound psyche) and pseudo-wisdom/pseudo-grace (bound soma/free psyche) in the other gender case.
Thus the church-hegemonic axis (which is also state-subordinate) provides us with a polarity between noumenal impression and phenomenal pseudo-impression on the male side of the gender fence and, in secondary church-hegemonic vein, between noumenal pseudo-expression and phenomenal expression on the female side of the said fence – the one polarity between righteousness and meekness, the other between pseudo-justice and pseudo-vanity, as, in overall axial terms, between grace/wisdom (free psyche/bound soma) and sin/folly (pseudo-bound psyche/pseudo-free soma) in the one gender case, and between pseudo-punishment/pseudo-goodness (pseudo-free psyche/pseudo-bound soma) and pseudo-crime/pseudo-evil (bound psyche/free soma) in the other gender case.
As noted above, there are equivalent terms, such as objectivity and subjectivity, divergence and convergence, which can take the place of expression and impression, not forgetting their ‘pseudo’ counterparts which pertain to pseudo-elements as against, in the hegemonic gender positions throughout the intercardinal axial compass, elements proper.