SA --
> Define MoQ's awareness, and the MoQ's placement of
> sensibility? Also, what do these terms mean in your
> thesis? Since you know the answers to both of these
> questions with a comparison included from your
> conclusion above, then enlighten me on this topic
> please.
I wish Pirsig had defined MoQ's awareness. It would have avoided much
confusion, since he only speaks of "experience" and never mentions
"sensibility". But I shall defer to the MoQers to define their own terms.
As an essentialist I regard Sensibility as primary and essential to
awareness, knowing, feeling, perceiving, and being. As I said before, I
believe that the core self is value-sensibility. (This would be the
equivalent of Pirsig's DQ, except that Value is not the primary source but
the link or connection between subject and object.
I define awareness as consciousness of the self (self-consciousness or
self-identity) as well as the apprehension or cognizance of all
differentiated entities. Awareness is proprietary to the self, which means
that each of us is aware of our own reality. The physical structure of
reality is essentially the same for all of us, since it represents the
otherness ("essent") -- that which remains of Essence when proprietary
(value-) sensibility is removed from it.
To express this another way, the essent is Essence without sensibility,
whereas the self ("negate") is sensibility without Essence. This defines
the self/other dichotomy which Pirsig regards as an illusion. In my view,
existence is an illusion only in the sense that it is a finite,
differentiated perspective of Essence. As David M. pointed out, "What we
experience is real, it is all real. What we might call an illusion is real,
we see it, but it might not be something we can kick."
Whether we kick it or love it, existence is the only reality we shall ever
know from the perspective of a finite self.
Is this sufficient for your "enlightenment", or do you require a complete
epistemology?
Regards,
Ham
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