John said:

...Thus, intellect is individual and religion is social. This might seem to 
you, like it does to me, a "duh" sort of realization, but for some reason it 
never occured to me to formulate the conflict between the two exactly like that 
before.  It must be all this philosophical debate is doing some good after all. 
 I made a realization! Religion is static. Intellect is dynamic.  A religion 
that doesn't allow intellectual questioning is doomed to become outmoded in 
time.

dmb says:

Well, no. Intellect is more dynamic than tradition in the sense that it is more 
flexible, more open to change and it's self-correcting but it doesn't work 
without a certain amount of stability. We are talking about a level of STATIC 
patterns after all. Also I think it's a mistake to construe the 
social-intellectual distinction as a difference between collectivity and 
individuality. Science and philosophy, for example, are both constituted by 
specific conversation or "discourses" within the culture. That's what peer 
reviewed journals and repeatable experiments are all about. The history of 
science shows that progress almost never occurs except when it is preceded by a 
long period of what Thomas Kuhn calls "convergent thinking", which is opposed 
to "divergent thinking". In terms of the MOQ, you'd say that dynamic changes 
can only grow out of static consensus. 
 
John also said:
This is where the MoQ missteps, imo.  By making "Good" subservient to a 
hierarchical system of values, the intellectual individual becomes paramount, 
but you can't have individuals without a society anymore than you can have an 
intellectual questioning of current values without some current values to 
question.  Pirsig makes the point in ZAMM when he describes the Mythos roots of 
Virtue.


dmb says:

Ummm, no. 

"In the past empiricists have tried to keep science free from values. Values 
have been considered a pollution of the rational scientific process. But the 
MOQ makes it clear that the pollution is from threats to science by static 
lower levels of evolution: static BIOLOGICAL values such as biological fear 
that threatened Jenner's small pox experiment; static SOCIAL values such as the 
religious censorship that threatened Galileo with the rack. The MOQ say that 
science's empirical rejection of biological and social values is not only 
rationally correct, it is also morally correct because the intellectual 
patterns of science are of a higher evolutionary order than the old biological 
and social patterns.   But the MOQ also says that DQ, the value-force that 
chooses an elegant mathematical solution to a laborious one, or a brilliant 
experiment over a confusing, inconclusive one - is another matter altogether. 
DQ is a higher moral order that static scientific truth, an it is as immoral 
for philosophers of science to try to suppress Dynamic Quality as it is for 
church authorities to suppress scientific method. Dynamic value is an integral 
part of science, It is the cutting edge of scientific progress itself." (Lila, 
end of chapter 29)





                                          
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