The crucial point with respect to the issue of denominational liberty and equality is: if the nonreligious in a country where supernaturalism or theodemonism (particularly monotheism) is still more or less the state ideology want to be put on the same footing as their religous fellow-citizens, then, at least, they will have to offer something which can be put on the same footing as the traditional, supernaturalist or theodemonist paradigm. Only in that case is it theoretically possible that they will not just be tolerated but included as equals.

Irreligious doctrines which are not much more than antireligions (if not exclusivist antireligions) may temporarily develop such a strength that an almost equal position could be reached, but such antireligions will always exist by the grace of religion, and will mainly have a destructive nature instead of a constructive one. In the relationship with those of another persuasion they are bound to lapse into the same faults as the religious ideologies they oppose, used to lapse into. And no-one who means well by humankind wants that in countries in which 'nonbelievers' do or will make up the bulk of society supernaturalists and theodemonists will be disqualified as witnesses, will be withheld membership of parliament, and will be described in the dictionaries as "immorally living" and "godly" (in the combined sense of theistic and wicked). Psychiatric hospitals which have been, or still are, often abused to dispose of people who do not act, feel and believe as a majority of the population or a government prefer, have already been ordered to treat people because of their religious or other ideological beliefs. No society, however, will become more inclusive (that is less exclusivistic) by replacing the one type of ideological exclusionism with the other, whether denominational or political.

The lordship of religionist organizations and the dictatorship of undemocratic political systems over those who do not support the religious administration or party in power can never be permanently overcome by some form of unsubstantial atheism, of vapid humanism or of egocentric liberalism. To get rid of both religious and political subordination one needs the force and spirit of a doctrine which is at least as strong as the form of religionism and of party-political exclusivism which has to be combated. The yoke of religious and party-political oppression and discrimination can only be thrown off, if people unite themselves under the denomination of a doctrine with a clear and lucid, normative substance and with a symbolic besides a basic component, a doctrine which is both informing and inspiring. No wishy-washy nonreligion and no lack of denominational or political interest will ever be a challenge to any religionist or dictatorial political power. Only by means of a denominational doctrine as explicit as the classic religions, but now guided by the principles of truth, relevance and neutrality can nonadherents of the traditional paradigm in a religion-dominated or religiogenic society win the battle for recognition as equals, for an alternative way of life, for a liberty of conscience and behavior free from exist curtailments and symbol impositions. It is such a normative doctrine which must do away, not only in theory but also in practise, with the values and disvalues which have caused so many of the real and illusory problems of the past.

Comprehensive ideologies have always existed, and will continue to exist, so long as the world is not good in every respect, because of people's need to relate concrete and abstract things, events, attitudes and ideas to one another (including themselves) and to a normative frame of reference. Perhaps, the first objective of human beings is the satisfaction of primary needs like safety, nutrition and shelter, and of secondary needs like friendship and sexuality, but everywhere where those needs are at least partially satisfied, human beings have felt the need to express, and to be part of, supra-individual ideals. (It could be argued that this need is even more urgent in cases that secondary, and possibly also primary, needs are not satisfied.) It is the timeless interest in supra-individual ideals which is ideological (or 'idealogical' ) and normative. Where it concerns comprehensive ideals and conceptions, religion is the institutionalized system which has traditionally always tried to evoke and mould them. But where more and more people fall away from religion because they can no longer believe in its supernaturalist fancies and dogmas, and because they can no longer share responsibility for its sexual, marital, age-based, ethnocentric, monarchical, territorial and other exclusivist theories and practises, the need of denominationalism itself remains. This is the tragedy of societies in transition: while the influence of the traditional denominational paradigm fades away, many people have the feeling that they are destined for a state of anomie. Having lost their old faith, they have also lost their hope for the future, that is, their old hope for the future. In such a time the voluntary or forced retreat of religion and the severance of the social ties originating in it engender a considerable increase in egoistic individualism, loneliness and disillusion among people. A symptom of such a time can be the disorientation or a growing aimlessness of the arts; it can also be a reactionary reorientation by a part of the population towards a period in the past when the authority of the (still-)paradigmatic world-view was not seriously challenged.

Another cause of denominational crisis is the discrepancy between the scientific-technological development of a society and the mental state of the average citizen and politician when it ideologically resembles that of people who lived several thousands of years ago. Science and technology are largely meant to take care of the material aspects of the satisfaction of human needs, and yet progress in these fields --assuming that it is 'progress'-- will eventually have an impact in all fields. Human civilization is not exclusively a question of advancement or 'new ideas' in science and technology as exponents of the traditional paradigm may be but too eager to suggest. If people's philosophy of life, their treatment of women or girls, of men or boys, and of minorities, their symptoms of alienation, compulsion and inhibition, or their linguistic systems, to name but a few examples, are the same as they were millenniums before, when they visit the moon or other planets, then their machinery may have undergone a revolutionary change, but they themselves will, in such a case, not have evolved at all. This can be specially disastrous when the same people have (been given) the military power to destroy whole countries or continents. A future nuclear holocaust does then seem but too likely.

Where religion does lose its preponderant influence believers or ex-believers will estrange more and more from the old lights and (dis)values. So long as no new standards have taken the place of the traditional ones, the feelings of belonging to something that gives spiritual and social security disappear. Also in such a case people speak of "alienation". But while this form of alienation will be experienced as uncomfortable too (in addition to the pleasure of being liberated from the old dogmatizers), it is one of the few forms of alienation which will benefit humanity; that is, so far as it concerns the estrangement from (dis)values incompatible with the right to personhood, the veridicalist interpretation of the principle of truth and the norms of inclusivity and neutrality. With the estrangement from traditional authoritarian, supernaturalist, exclusivist and extremist attitudes and beliefs, a world free from oppression, obscurantism, discrimination and inequality, a world free from the threat of nuclear or chemical warfare, violence, hunger and unjust dispossession, has a chance to arise eventually.

Where religious or theodemonist ideologies lose more and more of their followers, while a new denominational doctrine has not yet been accepted by a sufficient number of people, a society will gradually drift into a spiritual vacuum. But in such a period when the old denominational paradigm has exhausted its fertility, the suction force which carries the immutable norms and values of the new doctrine is bound to become irresistable. And what else can this doctrine be than postreligious, post-theodemonistic and neutral-inclusivistic if it is to be a truly new paradigm, and not the nth variation on the old one?

So long as there is a need of denominationalism in human society --that is, something more profound than political ideology-- there will be a need of a comprehensive system of disciplinary thought which is compatible with modern science and secular philosophy. So long as truth and relevance are not both recognized as indispensible values, so long as so many human beings are still in want of the most essential things in life, so long as the threat of discrimination and inequality stalk society, there will be a need of a form of denominationalism which leads people not to the peace of the most efficient mode of oppression or exploitation but to the peace of neutral-inclusivity. Even where there is evidence of an evolution in a great number of fields where exclusivist institutions are being replaced by more inclusive ones, the vigorous assistance of a wholly neutral-inclusive doctrine will be required to continue and expand this nanapolar process until at least all state exclusivisms and all exclusivisms in which people's extrinsic rights are violated have been removed.

The DNI unites several movements for liberty and equality or emancipation, several movements for the abolition or reform of exclusivist institutions or practises, and several movements for the betterment of people's lives under one ideal. The objectives of these anafactive movements and endeavors should not be dissociated from one another. For together we have to build a more neutral and inclusive society, if necessary by means of nanaicity; for together we will have to live in such a society even tho our personal needs, preferences and capacities may differ.

After the gestation and emergence of the new denominational paradigm there need be no talk of alienation from old norms and values anymore. So far as the DNI is concerned they will be replaced with the values of truthfulness, sincerity and nondiscrimination and all other values comprehended by the veridicalist principle of truth and the norm of inclusivity; and they will be replaced with well-being and equality and all other values comprehended by the norm of neutrality. The arts will find a renewed inspiration; and friendships will be formed which would or could not be formed before. Above all, the paradigmatic Norm will give us a new ideal and a new hope which at once include and transcend our individual being.