There is a low-key strain of bourgeois ethics where religion is secularized into imaginary judgment. Religion in this sense is understood as a quirky legacy of human psychology, where God’s judgment structures mental life. For this bourgeoisie, there is no question of religious belief, which is considered a misunderstanding of primitives. Beleif is considered a kind of fetishism. Other classes take religion too literally, so that Lacan would say they mistakenly identify with the subject of the statement. So this neutrality with respect to beleif provides a basis for bourgeois superiority. Belief is a regrettable affliction of the poor that is unthinkable for those who know how to occupy the seat of the righteous. The soteriology of the elect is a matter of functional reverie.
The problem of bourgeois religion then is not belief, but rather the fabulation of final judgment. There is a mirror where behavior gets reflected in the future, and Judgment Day is a representation of the future reaping. This is an anticipation of surplus enjoyment. This mirror relation, where our present behavior is reflected in future results, evolved over millions of years into memory structures which might affect anyone regardless of their religiosity or class or beliefs. So this is a religiocity hard-wired into the nervous system, a kind of karmatic predisposition of the species.
Psychopathology could depend on the operations of this innate faculty of judgment. Imaginary judgments could regulate the circulation of surplus energy in an economy of deserved honors and shame. From Christianity there is the idea of an ultimate sacrifice, an event that terminates a series, which works as a gestaltic meriology of judgments. The judgment of the individual is part of the judgment of the collective, and all of humankind who ever lived are united in this imaginary structure. If the structure is unstable – if the expectation of final judgement goes askew – then there arrise pathologies, which can be erotic, violent or aesthetic, such as conspicuous consumption and other obsessions and erotomanias.
Capital utilizes instabilities in sorteological accounting for purposes of production. The industrial system is driven thermo-dynamically, and the intelligence of capital is a matter of harnessing energetic imbalances which affect populations. Social positions are equivalent to different ways of suffering industrial physiology. Trafficking in entropy (ambivalence) is part of the struggle for symbolic recognition. How much entopy can someone endure while still maintaining the finality of judgment day?
The good life must be unaffected by the fluctuations of capital, since it must attain the liberty to enjoy from a distance. The bourgeois is the one for whom the market cycle never interrupts their enjoyment, who is never disturbed by the nerve of mortality. This undeadness continues the Kantian disinterested pleasure. The blessed are not obsessed by the wars, and that way liberated for divine perfection. An ascetecism that is still joyful liberty, and not out of fear or moral compulsion. A poor person is someone who forces their surpluses and lacks in the faces of others. They are tormented by too much/little work, money, sex, kindness etc. and that entropy is a contagion which fractures the symbolic fabric of judgment day. The poor insinuate lacks and excesses them into polite society.
What the bourgeois god cannot tolerate above all is master/slave dialectic, which is the old relation between aristocrats and peasants. The emergence of the liberal class is conditional on avoiding these traditional relations, and the essential principle is to be neither slaves nor enslaved. Getting emotionally interpolated affectively into the market cycles is how the subject returns to the gloom of medieval society. The historical emergence of the bourgeois avoids both the excesses of the aristocracy, and the poverty of the peasants. This all has to sublimated into fantasy life. Their idea of work is internally equilibrated with consumption, and between them is the harmony of industrial providence.
Each must discover what work he can do, and approach it indifferently, with the neutrality and objectivity of the test where it is exchanged through the medium of the providential design. In order to work fairly in the secular economy, it is necessary to avoid coming under the direct influence of hyperbolic medieval ideas such as communism, which corresponds with the encroachment of the consumer desire upon the distribution of production. Communists are true beleivers, and so low class, in that they dont appreciate how sublimation works under conditions of immanence.