Albeit distinguished by our capacity for physical/metaphysical equivocation, nonetheless, insensible would that distinction be if the resulting illumination reflected not upon the immanent domain of existence. Inasmuch as subjectivity is articulated by the cadence of its reflexivity, affective must its ideations be to realize the transitivity of its objectives. Consequently, insofar as the subjectification of experiences is consummated by the subjunctification of otherness, the objectifications thereof are substantiated essentially by its reflexive bias towards self-referentiality. Subject by this predisposition for contextual circumincision, understanding must recognize that its insights are conditioned as much upon the contemplative as by making sensible responses in the world, for only via its bi-directionality can conception realize that the subject of our being is all so contingent unto its reflections upon its objectives in existence.
Through inward reflection and textural conflation between the subjectification of being and the objectification of existence, reflexivity reawakens our empathy unto otherness for its understanding and projection into the world external.
However, inasmuch as this subjunctive circumflex is confounded by its own transpositions, and insofar as the apprehensions of otherness are chronically obfuscated by mind’s acute textual fixation, to even distinguish the pretext from its significations requires keen appreciation for the textural weaving of sense and sensibilities, if subjectivity is to respond with the renown becoming its objective. Inasmuch as this reflexive conflation underpins and is underpinned thereby its own responses, and insofar as penetrating the tortuous surfaces of existence to apprehend those responses in depth is quintessential for our reclamation of existential ontology, humanity must be thusly engaged. For only by its recuperation can understanding indeed grasp the profundity of being amidst the complexities of existence. As this redemption is critical to our humanity and as art is capable of raveling contextual convolutions as such, art must make present the poetic absence aback its morphological afront to present psyche with its occasion to reflect upon the sublimity of being.
By uncovering the elemental vulnerabilities of existence, the fallen angels are exposing their timeless immersion within. As icons of vulnerability, their ultramaterial bodies are not only representations of, but also callings for mankind to recover the elemental empathy which links our humanity to the providence of morality. Only by its redemption can the joys and sorrows of mortality emerge from the pleasures and pains of our anonymous flesh, and thereby ourselves be redeemed. Since ultramateriality is that which enables our humanity to behold its objectives of caring, and since caring, in turn, is that which makes possible our awakening of the moral imperative, it is by virtue of care that our humanity is able to behold its humanity. Insofar as our grasps of otherness do so translink our empathy unto the elemental imperative, and inasmuch as our moral reckoning is thusly beholding, to become human, mankind is bound to illuminate the incarnations of morality. Verily, not only will that illumination light the darkness external, but its iridescence is destined to cascade back unto our humanity, completing the circle of self-realization therein.