0027 The personal is the political.

In the progressive agenda, the content-level actuality_2a is a dyad, group [subsumes] individual_2a.

The word, “individual”, no longer means a person who stands before God.   The individual reduces to someone carrying a group identification tag.

Similarly, identity_1a potentiates group affiliation_3a, not the person that I call “me”.

0028 Michaud calls this, “depersonalization”.

With this in mind, I consider the virtual nested form in the realm of possibility for the progressive interscope.

0029 The normal context of social justice_1c virtually brings the actualities of ideological apparatuses (such as state education, justice system and corporate media, to name a few)_1b into relation with the possibilities inherent in identity_1a.

If “justice” is a virtue for traditional folk, then “social justice_1c” is a hegemonic, demiurgic alternative.  Social justice_1ccontextualizes the actuality of economics [transforming] morals [&] culture_2b and answers the question, “When is justice (in the traditional frame) injustice (in the progressive frame)?” 

0030 Here is one of the resulting twists.

The category-based nested form for the traditional view appears below.

The arrows, however, depict trans-categorical flows from the progressive point of view.

0031 Is this a misperception?  Or, is this an accusation?

To the progressive, there is one deterministic flow to the traditional schema.  Religion₃ flows through morality and culture₂ and pours into alienating political systems and exploitative economic arrangements₁.

To the traditionalist, there are two transcategorical flows.  Religion₃ flows into morality₂. Politics and economics₁ enliven culture₂, through cooperative and laborious human action.