There is an unaknowledged strain of bourgeois ethics, where religion is secularized into a problem of artificial judgment. Religion in this sense is understood as a quirk of human psychology, where God’s judgment operates as a function that structures mental life. This operation distinguishes between the redeemed and the unredeemed on Judgment Day, but no one believes this day will ever actually arrive, and so this is what Kant would call a regulative ideal. For this bourgeoisie, there is question of religious belief, which is considered a misunderstanding. 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 is the basis of bourgeois superiority. Belief is a regrettable affliction of the poor that is unthinkable for the righteous. The soteriology of the elect is a matter of the imagination.
The problem of bourgeois religion then is not belief, but rather the fabulation of judgments. There is a mirror where present behavior gets reflected in the future, and Judgment Day is a representation of the future reaping of what is being sown today. This relational function, where our present behavior is reflected in future results, evolved over millions of years into memory structures which affect everyone regardless of their religiosity. So this is like a minimum religiocity hard-wired into the body, a kind of karmatic predisposition of the species.
What ultimately matters is whether the faculty of judgment works, because its function is the primary factor in psychopathology. The function of the imaginary judgment is to separate and bind surplus energy. From Christianity there is the idea of an ultimate sacrifice, an event that terminates a series, which works within an elaborate meriology of elaborate 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 final judgement remain indeterminate – then there arrise pathologies, which can be erotic, violent or aesthetic. These include imagistic habits such as conspicuous consumption and other obsessional erotomanias.
Capital utilizes these instabilities 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. 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.