Andre to Ian previously:
Andre:
Yeah, Paul is a clever young man. A nice place to start is the second verse of
the Tao Te Ching.
One line I'd like to take out as it nicely ties in with dmb's response to John
about'the Giant':
"Therefore having and not having arise together'. It is a no-two dualism.
To which John replies:
Now there I'm a little confused. Would you mind explaining a "no-two dualism"?
Andre:
It's a matter of dependent arising John; the first line of the second verse
goes: 'Under heaven
[so here we are in the static conventional world] all can see beauty as beauty
only because there
is ugliness'.
For me the key word is 'only', because, to have a conception at all of one,
will, of necessity, imply
a conception of its counterpart. In fact, it invokes it.
'All can know good as good only because there is evil'.
How can one speak of good if that is all there is? That won't make any sense.
To be able to speak of
good invokes/implies (the existence of)evil.
Thus, as my friend, who can read Chinese, said the other day, what is written
by Lao Tzu is not the
proper translation. It says directly: beauty IS ugliness, good IS evil. But to
say this to a Westerner
'lost in our linear linguistic translation' this makes no sense. Thus, to make
it somehow palatable and
understandable it is poetically translated as:
'Therefore having and not having arise together.
Difficult and easy complement each other.
Long and short contrast each other.
High and low rest upon each other.
Voice and sound harmonize each other.
Front and back follow one another'.
These dualisms do not 'oppose' nor 'confront' each other. They imply each
other. Complement each other
because they arise together. The one IS the other at the same time. Thus the
no-two dualism.
What Mr. Pirsig MOQ has done in the MOQ is the same thing with regards to the
conventional idea of
subjects and objects!
And,please remember that he wrote for a Western audience continuing/improving mainstream American
pragmatic philosophy.
imho.
I hope this clarifies it for you.
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