Bo and anyone else who cares,

I know you see yourself as Pirsig's Apostle Paul but I don't think you fully
appreciate the aptness of the analogy. Paul likely suffered from frontal
lobe seizures and was a bit of a psychotic. He also advanced ideas that had
nothing to do with what the historic Jesus actually said or did and was in
direct conflict with those who actually knew and understood what the
historic Jesus said and did.

Your notion that SOM IS a "level" just doesn't fly. SOM is one particular
set of "intellectual glasses". The intellectual level, whatever that might
be, involves wearing a set of intellectual glasses not which particular pair
one might choose.

In addition Pirsig's portrayal of SOM involves particular problems with
objectivity that are more easily resolved in other ways. In my opinion
objectivity does not refer to TiTs which as Kant rightly advises us can not
be experienced or known directly. Rather objectivity refers to our shared
understanding of things. It is only possible for each of us to know things
through our own individual experiences. To the extent that we can
communicate with one another about our shared experiences we can construct a
picture of an "objective" external world. This is Bohr's notion that physics
does not teach about what "is" but only what we can "say" about what is.

Among the many reasons why I regard the "levels" as secondary is that they
are not even remotely "discrete" as Pirsig claims. While the confusion is
most obvious at the intellectual level, it exists even at the inorganic
level which is not "discrete" from the biological level at least not in the
way Pirsig frames it. All life on earth is based on carbon chemistry. In
fact carbon chemistry is its own branch of chemistry. It is called organic
chemistry. But Pirsig places it on the inorganic level. One of the problems
some of our intellectually challenged brethren here on the MoQ have with
evolutionary theory is how life begins. However and whenever the division
between the living and the nonliving began it certainly involved organic
chemistry and when we look at life itself on a molecular level we see no
clear distinction between what is alive and what is inert.

The "distinction" between the biological and social levels is equally
arbitrary and certainly not discrete. Social organization or the mutual
interdependence of individual members of a species is an evolutionary
strategy employed by many species in nature. From coral to ants and bees up
through primates many organisms owe their survival to mutual support,
division of labor and cooperative behavior. Pirsig chose to specifically
exclude all of this and include only humans at the social level. In so doing
he misses out on the evolutionary function of social structures and on the
origins of human social interaction that are so obviously rooted in primate
social behavior. 

E.O. Wilson in developing his sociobiology in the late 70's pointed out that
human social behavior is deeply grounded in biology. Among the evidence he
presented for this was the striking similarities among all human societies.
He claims for example that ants show a much greater variation in social
structures than humans and few would deny that ant social behavior is
entirely biological.

Beyond all this is the absurdity of thinking that a set of "levels" so
blatantly focused on human beings can have "metaphysical" significance. As I
understand it, metaphysics is the search for a set of principles that would
apply to any form of "reality" not just ours.

Having said all this I should point out that the "levels" are often useful.
They are especially useful precisely where Pirsig got them from, the college
catalog. The various areas of academia are often lumped taxonomically in
this way. But on the whole I would say this particular set of "intellectual
glasses" has taken way too much attention away from Pirsig's much more
important insights regarding the interactions of DQ and SQ. 

Krimel


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