Hi Ian

The Bergson is certainly a worthwhile read.
His Matter and Memory is also very interesting.

David M


----- Original Message ----- 
From: "ian glendinning" <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Sent: Sunday, October 07, 2007 5:21 PM
Subject: Re: [MD] subject / object logic


> Interestingly David (and DMB) I've just finished reading Henri
> Bergson's "Creative Evolution"
>
> Apart from his main thesis on "modus vivendi" - the creative drive
> that is life itself - he dwells at length on the idea that negation
> says no more than assertion as far as ontology is concerned.
>
> ie to say X is not white (instead of X is black) (or it's illusion
> instead of not real) says nothing about reality. He suggests these are
> just pedagogic statements aimed at educating / correcting another
> person but say no more about reality itself.
>
> He's right. Saying something is an illusion, says nothing about
> whether or not it really exists - it actually says something about how
> another person perceives (or says they believe) about what exists.
>
> Ian
>
> On 10/7/07, David M <[EMAIL PROTECTED]> wrote:
>> Hi DMB
>>
>> Nice to hear from you. I am surprised that you do not get my point. In 
>> the
>> context of the philosophy
>> of language developed from Saussure onwards and all the way up to Derrida
>> I'd see this as a basic tenet of
>> the workings of language. But of course you can challenge this view. But 
>> to
>> elaborate a bit. My emphasis
>> is on the word 'all'. If we use any word, whether 'real' or 'illusion',
>> about the 'all' we are failing to make
>> any distinction and therefore using a different word either 'x' or 'y' to
>> refer to this all makes no difference.
>> If we say it is all 'black' or it is all 'white', then is not black and
>> white just a different name for the same thing?
>> In contrast we might say that experienced reality can be divided into
>> complimentary aspects such as
>> static/dynamic.Where we can understand that what is dynamic is in 
>> contrast
>> to what is static, so that there
>> is a genuine distinction and the contrasted terms have meaning in 
>> contrast
>> to each other. I am saying that if
>> you say 'it is all illusion' or 'it is all real' you are doing nothing to
>> create a distinction between different types
>> of experience that can be contrasted.
>>
>> Of course, when people say it is all illusion, they are often referring 
>> to
>> experience as an illusion and
>> contrasting it with something transcendingexperience that is more real 
>> than
>> experience. This is the dualism
>> that has been developed from Plato to Descartes to Kant. The suggestion 
>> that
>> experience is an illusion
>> and a mere appearance and mere flux compared to the certainties of
>> trannscendental things-in-themselves,
>> or transcendental ideas, is a way to de-value experience and our common
>> life. Nietzsche, Heidegger, Derrida,
>> James, Dewey, Rorty, Taylor, Pirsig, DMB and I, of course, reject this
>> dualism. So yes, where DMB, considers
>> that the dualistic use of the term illusion to de-value experience he is
>> right that this could have a serious impact
>> on our behaviour. Buit the impact is quite odd. I doubt thinking that
>> experience is an illusion would result in
>> many people sticking pins into their flesh. Yet people with religious
>> outlooks that de-value the actual world
>> have used this attitude to ignore worldly pleasures and achieve amazing
>> things. Nonetheless, I'd contrast the
>> dualistic notion of illusion with a non-dualistic and preferable notion 
>> that
>> all experience is real, which of course,
>> has no clear meaning as there is no illusion to contrast it to. But
>> experience is always a matter of value,
>> what we experience can clearly be divided into good and bad experiences.
>>
>> Of course, eastern thinkers talk alot about illusion. But they are not
>> dualists. What they are trying to say is that
>> life and experience have very few constants, all is change and flux, in 
>> the
>> end, SQ is an illusion created by DQ.
>> And they do not live in Platonic fear of change, they do not think that 
>> the
>> truly real must be unchanging. They
>> accept change and recognise its positive value. But perhaps they 
>> undervalue
>> order, the threat of disorder
>> and destruction, and the opportunities to improve out powers of control. 
>> I
>> had the eastern in mind when I
>> suggested my: it is all real is little different from it is all illusion.
>>
>> Anyone interest in how SOM banished values from western discourse should 
>> see
>> Charles Taylor's
>> 'Sources of the Self'. DMB you should read this, ask your tutor if he has
>> read it.
>>
>> Any help.
>>
>> David M
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>  9/22/07, David M wrote:
>> Is there any difference between: it is all real [and] it is all illusion?
>> I'd suggest not.
>>
>> dmb says:
>> What?! Of course there's a difference. Think for a while about all the 
>> many
>> ways one would act if they believed its all real. Then think about what 
>> kind
>> of life that same person would have if they believed the second one. Now
>> preform that same exercise on the total population instead of one person.
>> I'd suggest those are two very, very different worlds. In other words, 
>> the
>> practical consequences of holding one beleif or the other is enormous.
>>
>> The way in which we can say there is no difference is if we're only 
>> talking
>> about a guy sitting there and doing nothing except believing in one or 
>> the
>> other. In that case  no belief in the world makes any difference, but 
>> this
>> hypothetical inert armchair guy is an unrealistic and trivial way to 
>> measure
>> the value of an idea. Don't you think?
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