world-systemic yet "local culture's" teleological goal or material redemption, now governs our global collective behaviors. The results to which it leads include, on the one hand, the ongoing deterioration of the planetary environment and rapid species extinction and, on the other, the intensifying agony of Africa, the expanding impoverishment of the "underdeveloped" areas of our single global social reality, and the ongoing death-in-life holocaust of the "captive populations" of the jobless archipelagoes, the shanty-towns of the Third World, the "inner cities" and their prison-extension of the first. 45 All constitute "hidden costs" of the dynamic institution and stable replication of our present global and Westernized "form of life" as a biocentric, culture-systemic and languaging living system -- of whose nonarbitrary, rule-governed, and law-like processes of functioning we have hitherto had, as a species, no knowledge, and have thereby as a species remained unable to govern the narratively enshrined purposes that have governed us.
"What you do not see," the knight warns Lacroix, "does not exist. The moment like a raft carries you on the luminous surface of its round disc, and you deny the abyss that lies about you."
Along the same lines, I have made use of Wittgenstein's concept of "forms of life: to make conceptualizable the entity or phenomenon to which Engels referred as that of "ways of life." See for a discussion of Wittgenstein's use of this construct Samuel Wheller , "Wittgenstein as Conservative Destructor," New Literary History 19, no. 2 (Winter, 1988).