dmb said:
..the way to understand these comments is in terms of static versus dynamic, 
not in terms of the social and intellectual levels. We see this more clearly, 
even explicitly, in the next paragraph. There he says, "The difference was that 
Plato's Good was a fixed and eternal and unmoving Idea, whereas for the 
rhetoricians it was not an Idea at all. ..It was reality itself, ever changing, 
ultimately unknowable in any kind of fixed, rigid way". ...The problem is not 
that he asserted intellectual values over social level values. That's a good 
thing according to the MOQ. But in the process, Plato also converted the 
dynamic quality of the sophists into a static intellectual form. That's the 
move that Pirsig resents and his MOQ undoes it. 

Bo replied:
No age, nor group represent DQ, it's only the static Aretê evolution, thus ZAMM 
tells about intellectual Aretê emergence out of social Aretê. However,...

dmb says:
But Bo, its right there is front of you. He says that "for the rhetoricians it 
was not an Idea at all. It was reality itself, ever changing, ultimately 
unknowable in any kind of fixed, rigid way". How could you possibly construe 
ever changing and unfixed reality itself as anything static? Isn't it obvious 
that he's talking about what will later be called dynamic quality? I think so. 
I think you'd have to disregard certain sections of Pirsig's work to maintain 
your theory about Pirsig's work and this one is especially crucial. This is 
where you kill off the mysticism and then many problems flow from that. Try it 
out. Suspend your SOLAQI hypothesis and just see what it looks like.

 
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