Krimel,

My main question is what makes the self me as opposed to
anyone else.  All this process definition is great to describe
how the self exists, but it avoids the intensely personal aspect
of it.

It doesn't matter to me whether it exists or not.  What is it
about the self that makes it mine.

Willblake2

On May 28, 2009, at 11:57:03 AM, "X Acto" <[email protected]> wrote:

Krimel,
 Per the majority of the recent conversations, I'd say 
most here would agree, with the exception of ole Hammy.

-Ron

When I gaze at my own navel, I often simply pick the lint out of it.




________________________________
From: Krimel <[email protected]>
To: [email protected]
Sent: Thursday, May 28, 2009 2:28:03 PM
Subject: [MD] The Self?

Andre and All,

I think as all have noted that the concept of self is problematic but I also
think it is important to identify what the problem is. Part of the problems
is, regarding the self as a thing rather than as a process; or to see it as
discrete rather than continuous.

It is pretty obvious that Self is not a primary metaphysical concept.
Selves, whatever they are or however we conceive of them can only be seen as
metaphysical constructs from a purely phenomenological or self centered
point of view. That is, they only seem metaphysical when viewed from the
inside when we ask where we came from. But I think one of the key flaws in
Pirsig's version of SOM is to focus on this particular version of the
Mind/Body problem. And so the problem becomes about self versus other or
subjective versus objective. This diverts attention from the more
fundamental problems of whether knowledge arises from our senses or from our
thoughts or whether physical substance (extension) is metaphysically
different from mental substance (non-extension). There are many ways to talk
about a self that do not appeal to any particular metaphysical assumptions
at all.

Willblake2's question highlights the problem with the assumption of no-self
or with the idea of universal consciousness or metaphysical oneness. Why
indeed don't I see what you see or remember what you do? There are
distinctions between here and there, me and you. One view of the Self is
that it is the accumulation of memories and experience that have occurred at
this particular locus and as Pirsig notes they are different here than
there. We may have similar tools of perception but we use them from
different points of view. But "I" am not a thing "I" am the accumulations of
remembered experiences and the patterns and processes that lead to their
accumulation.

It is also important to note that children's understanding develops and
changes over time and that children regardless of culture follow a similar
developmental path. We begin by not distinguishing between what we know and
what others know or between what we prefer and what others prefer. An
understanding of the Self as both similar to and different from others grows
with us as we mature. It is a product of both inborn propensities and
specific interactions with the environment.

In short I think it is worthwhile to discuss different views of the Self and
talk about what particular views mean and imply; or to talk about whatever
metaphysical implications we see in various concepts of a Self. 

But to claim it doesn't exist or that you and I do not exist? That seem like
the kind of Aw Gi moment that comes from too much pie.

Krimel

-----------------------------
Andre:
Hi Willblake , are you serious or are you being facetious?
Willblake2
Perhaps I am displaying the my simplicity, but if individual
consciousness does not exist, what is the I that is seeing though my eyes?

Andre:
Perhaps we have all been hynotised into thinking that there is an 'I'
Willblake2.
Pirsig suggests that the confusion lies in the language we have inherited:
"This Cartesian 'Me' this autonomous little homunculus who sits behind our
eyeballs looking out through them in order to pass judgement on the affairs
of the world. This self-appointed little editor of reality is just an
impossible fiction that collapses the moment one examines it. This Cartesian
'Me' is a soft-ware reality, not a hardware reality'. This body on the left
and this body on the right are running variations of the same
program...(Lila p 204).

This last sentence sums it up for me. We are simply variations of the same
program and the whole 'program' consists of static patterns of value and so
are 'we'. These variations have come about through the different sets of
analogues we use to interpret Quality cognitively whilst the primary reality
is the same for all of us. And even our analogies are not, stricktly
speaking our own...they are all from these boxcars making up the train.
It seems to me, Willblake2, that we have built up a cult of the individual
which serves religious, socio/political and economic ends but as I have
tried to suggest a few times, the REAL differences between individuals are
negligible. We all drink from the mythos and have built society, gods,
dogma's, logic etc etc. Within a cult of individualsm you can blame the
other for all the things that go wrong endlessly dividing, slicing, cutting
up all that is whole and has been whole from the beginning. That is the mess
we are in and stay in because we do not assume any responsibility for it.
Taking responsibility for this yourself and not leave it up to your
neighbour, Obama, Hu Jintao or your mother-in law. It starts within your
heart, head and through your hands as a representative of these patterns of
quality.
I think the 'I', the unique 'I' does not exist.

I am interested in your views on this Willblake2 (following on from Bo, can
you change your name? This sounds like talking with a computer program!!)

Cheers
Andre
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