0341 Chapter ten introduces the idea that wokeism may be a religion.

Since I am obviously going backwards, through Ramaswamy’s text, let me review.

My examination of chapter eleven shows how the interscope for the scientismist one_3c technically expresses the three potentials that underlie the word, “religion”.  Therefore, since sovereign power is implicated in establishing the scientismist one_3c, the American federal government has established a religion, in violation of the first amendment of the Constitution.

I dare anyone to litigate that!

0342 Well, litigation aside, Ramaswamy introduces his idea by recounting the story of the Grand Inquisitor in Dostoevsky’s novel, The Brothers Karamazov.

The Grand Inquisitor meets Jesus, the Christ, who has returned (and, of course, is now imprisoned).  The Inquisitor explains to Jesus that Christ did not need to return, because the Church discovered that people are incapable of doing good, therefore the Church has solved the problem by forcing them to do good in the name of Christ.

0343 The irony is clear, although difficult to explicate.

There seems to be two religious objects in the story.  One_2cC is represented by Christ.  One_2aC is described by the Grand Inquisitor as an organizational objective of the Church.  The two religious objects become apparent when looking at the interscope of the society_C tier.

0344 Once again, the following comes from the chapter on “presence” in How To Define The Word “Religion”.

The society_C tier brings the organization_B tier into relation with the potential of the individual in community_A tier.

0345 That is foundational.

Each tier represents an interscope.

So, the big picture entails nested forms (A,B,C) composed of nested forms (a,b,c) composed of nested forms (1,2,3).

That is to say, three tiers (A,B,C) of interscopes, each containing three category-based nested forms (a,b,c).

0346 Here is the interscope for the society_C tier.

0347 On the content level, the normal context of an institution_3aC brings the actuality of organizational objectives_2aC into relation with the potential of ‘righteousness’_1aC.  Righteousness_1cC puts the organization_B tier into perspective.

On the situation level, the normal context of sovereign power_3bC brings the actuality of laws, decrees and sovereign actions_2bC into relation with the possibility of ‘order’_1bC.  Order_1bC situates the institution_aC level.

On the perspective level, the normal context of the act of assuming_3cC brings the actuality of a relational object_2cC into relation with the possibility of ‘bringing all things into relation’_1cC.  ‘Concilience’_1cC or ‘reconciliation’_1cC or ‘creation’_1cC puts the sovereign_bC level into perspective.

0348 Let me go back to the Grand Inquisitor.  Ramaswamy tells the story.

The Grand Inquisitor’s view comports with the institution_a level of the society_C tier.

The normal context of the “church”_3aC brings the actuality of the need to force people to make the right choices_2aC into relation with the possibility that people should do good, but are incapable of doing so_1aC.  

0349 Organizational objectives_2aC contribute to the presence underlying the word, “religion”.  The Grand Inquisitor’s “church” may be called an infrasovereign religion.  The various organizational objectives_2aC of “wokeism” deserve the same label, including the example that Ramaswamy chooses to discuss in chapter ten.  He calls the example, The Church of Diversity.

0350 Organizational objects_2aC are not the only contributors to the presence underlying the word “religion”.  A relational object_2cC occupies the perspective-level actuality.  The virtual nested form in the realm of actuality helps me to appreciate the two styles of religion that appear in the society_C tier. 

0351 The normal context of a relational object_2cC virtually brings the actuality of exercises of sovereign power_2bC into relation with the potential of organizational objectives_2aC.  This makes sense because (on the perspective level) one relational object_2cC emerges from (and situates) the potential of all things coming into relation_1cC and (on the content level) many organizational objects_2aC emerge from (and situate) the potential of righteousness_1aC.  Correspondingly, righteousness_1aC not only contextualizes the organization_B tier, righteousness_1aC may orient its institution_3aC towards the assumption_3cC that, indeed, all things can be brought into relation_1cC.

Theoretically, order_1bC does not need to be imposed when righteousness_1aC both contextualizes and orients.  Sovereign power_3bC is not necessary when the object^relation_2cC and objects^organization_2aC are in communion.  Individuals_A should enter organizations_B that are contextualized by righteousness_C and each institutional expression of righteousness_1aCshould be able to come into relation with all other expressions of righteousness_1aC because all_1cC honor the same relational object_2cC.

In this way, Jesus receives the honorific “King_2cC of kings_3bC“.

0352 Well, the Grand Inquisitor_3aC is not going to have any of that!

As he_3aC explains to the one_2cC that he has signed the decree to execute, Christ_2cC is no longer necessary because the “Church_3aC” has learned that sovereign power_3bC establishes order_1bC and state action_2bC is required to force people to make the right choices_2aC.  Why?  People are not capable of consistently fulfilling the righteousness that satisfies the Grand Inquisitor_1aC.

0353 What does this imply?

If the scientismist one_3c of the post-truth interscope is the dominant divine instrument_3aC in the Fourth Battle of the Enlightenment Gods (1989-present) then there is no need of a relational object_2cC, in the same way that the Christian church of the Grand Inquisitor_3aC no longer needs Christ_2cC.