John,
This is the cultural specticals Pirsig refers to, the ones that are handed to 
us from birth.
the tradition of describing and therefore conceptualizing experience in terms 
of subjects
and objects, self other was created by the pre-socratic greek philosophers, 
flowering
with the axioms of Plato and Aristotlian schools, the ones our schools are 
modeled on today.
the traditions of analytic were created by the ancient greeks. 
Matt Kundart recently wrote a nice essay on the subject, also Dmb recently 
wrote a rather nice
piece regarding it. Plus the "rhetoric and madness" paper addresses it at 
length.
I wrote a rather esoteric essay on the subject titled "the function of form" on 
the MoQ.org
opening page, I knew what I meant when I wrote it, but, it's questionable 
whether or not anyone
else will understand what I meant.

-Ron



________________________________
From: John Carl <[email protected]>
To: [email protected]
Sent: Saturday, May 16, 2009 3:13:09 PM
Subject: Re: [MD] Arlo's Rant and 3rd levels

[Ham]


Moreover, if, as John says, "the sage proclaims that the self IS defined by

the ten thousand things and rational intution confirms this," then
subjective awareness (the self-evident experience of phenomena) defines our
existence.

Does this not support Pirsig's thesis that "experience is the cutting edge
of reality" and that "something that is not valued doesn't exist"?



[Ron]



Here is the idea, self and other do not originate in experience, self and
other originate in the description of experience. This is Pirisigs main
thrust.


[John]


hooboy.  I am confused after all this clarification.  I agree with Ham
agreeing with me (big surprise)  But I'm sorry that I don't follow Ron's
point at all.


Which is especially embarrassing if it IS Pirsig's main thrust because I
really thought after reading and re-reading I actually got that guy.


Ron, please enlighten me as to how the description of experience originates
those "things" (self and other) it is intending to describe?


And all, let me please regale you with further philosophical meanderings of
my new hero, J. Royce, and his explication of the matter.  Follow closely
his argument and where Royce uses the term "error", substitute Pirsig's
quality and tell me where they differ.


[Royce]


Shall we now give up the whole matter and say that error plainly exists, but
baffles definition?  This way may please most people, but the critical
philosophy knows of no unanswerable problem affecting the work of thought in
itself considered.


To explain the possibility of error about matters of fact seems hard,
because of the natural postulate that time is a pure succession of separate
moments, so that the future is now as future non-existent, and so that
judgments about the future lack real objects, capable of identification .
Let us then drop this natural postulate, and declare time once for all
present in all its moments to an universal all-inclusive thought.  And to
sum up, let us overcome all our difficulties by declaring that all the many
Beyonds, which single significant judgements seem vaguely and separately to
postulate, are present as fully realized intended objects to the unity of an
all-inclusive, absolutely clear, universal, and conscious thought,, of which
all judgements, true or false, are but fragments, the whole being at once
Absolute Truth and Absolute Knowledge.


So far then we propose this as a possible solution for our puzzles.  But now
we may insist upon it as the only possible solution.


Either there is no such thing as error, or else there is an infinite unity
of conscious thought to which is present all possible truth.


[John]


Sounds like Quality with a "Q" to me.


I vote for "infinite unity of conscious thought".  What do you guys say?
Does this pass for fundamental Reality Ham?


I'm off to the lake.  Looking forward to food for thought when I get home.
Love to all,


John
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