[John]
Intellectual descriptions are inevitably culturally derived. But... In order to
conceptualize  self, the Other is of absolute, logical necessity. 

[Arlo]
I don't see how this is a "but". Of course, "culturally derived" means
following the assimiliation of a social symbolic code, which, of course,
derives from the mutuality of recognizing the "other".

[John]
The apprehension of difference, contrast, similarity and definition is no doubt
shaped by culture, language and intellect, but I'd say primarily it derives
from an interactive relationship;  first and foremost before language/culture
gets its greedy paws on it.

[Arlo]
Let me ask, does a dog have this apprehension? An amoeba? A carbon atom? At
what point, and how, do these apprehensions appear?

[John]
I'm with Ham on this point; to me, nothing is more EVIDENT than my thinking.

[Arlo]
I don't know, I was sitting here eating a dark chocolate bar infused with chili
extract, and I think that in the moment of enjoying that, nothing was more
evident. 

[John]
And a metaphysics that takes human perception of  "time" as an absolute given
is fraught with difficulty and paradox. 

[Arlo]
Of course, but you have to ACCOUNT for it. You can't simply ignore it. If you
are, for example, proposing that modern human cognition "causes" the past, then
this MUST be explicit and substantiated in your argument. You can't simply say
"ignore time" or "ignore history". 

If you want to argue that the reason it appears that human in ancient
pre-history acquired consciousness is because modern humans had it given to
them by an outside source, then your "metaphysics" must explain this. If you
account for dinosaurs by saying  the bones are there because modern human
imagination willed them into existence, then you must explain this. 

I'm not arguing for any particular view of "time" per se, only that when a
theory denies what we know about history (geological, anthropological, social,
etc.) then it can't just go "forget about all that stuff". 



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