Greetings Ham,

The 'unknowable, undefinable undividable Goodness' that I spoke of in outside 
of the language's ability to explain it, because language seeks to divide, 
describe and define.  With language the subject and object are created.   I 
suggest you might say there seem to be two types of goodness/betterness.  There 
is the static, measurable, judgmental type which is associated with a subject 
(ego/individual), and there is an ineffable 
Goodness(interconnectedness/nonduality).  


Marsha 



On Apr 26, 2011, at 2:58 AM, Ham Priday wrote:

> Marsha, Ron, Dan, and All --
> 
> 
> "So what Phaedrus was saying was that not just life, but everything,
> is an ethical activity. It is nothing else. When inorganic patterns of reality
> create life the Metaphysics of Quality postulates that they've done so
> because it is 'better' and that this definition of 'betterness'- this 
> beginning
> response to Dynamic Quality- is an elementary unit of ethics upon which
> all right and wrong can be based."  [LILA, p 161]
> 
> [Marsha to Ron]:
>> I see the world being composed of conventional meaning,
>> AND unknowable, undefinable & undividable Goodness.
> 
> [Ron to Marsha]:
>> Here's the difference Marsha,
>> I see the world as being composed of nothing but meaning
>> while you see it as having no meaning at all.
>> and that is a huge difference in our world outlooks
>> so we are going to disagree about stuff like that.
> 
> [Ron to Dan]:
>> Dynamic Quality is best understood as "betterness"
> 
> [Dan]:
>> Ron? You are saying that DQ is "an elementary unit of ethics
>> upon which all right and wrong can be based"?
>> I got from the quote that betterness is not DQ but an initial
>> response to DQ.  Isn't that different?
> 
> It is obvious to anyone reviewing the recent posts (re: the story of "me" and 
> Free Will) that Goodness, Quality, and Betterness have led to confusion and 
> rancor in interpreting the MoQ.  The author himself was contradictory when he 
> introduced Quality in ZMM.  "You know what it is, yet you don't know what it 
> is," he said.
> 
> His logic went downhill from there:
> 
> "Some things are better than others, that is, they have more quality.  But 
> when you try to say what the quality is, apart from the things that have it, 
> it all goes poof! There's nothing to talk about.  But if you can't say what 
> Quality is, how do you know what it is, or how do you know that it even 
> exists?  If no one knows what it is, then for all practical purposes it 
> really does exist. What else are the grades based on?  Why else would people 
> pay fortunes for some things and throw others in the trash pile?"
> 
> But what is missing in this analysis, as I think Dan recognizes, is the 
> observing subject without which there would be no Goodness to experience, no 
> Quality to grade, and no Betterness to aspire to.  For none of these 
> aesthetic attributes exists outside the realm of conscious sensibility.  All 
> goodness is subjective, that is, relative to the cognizant self who measures 
> it.  To say that the universe is good and going on better means that things 
> are going well for YOU, not that the universe is "made of" Quality.
> 
> Of course, reducing the individual to "interrelated quality patterns", as 
> Pirsig does, makes it difficult to understand how we have the capability to 
> realize goodness in our relational world.  Nor does it help matters to insist 
> that we are "composed of value", which isn't true either.  We are sensible 
> of, drawn to, the value of otherness.
> But the beauty of a melody cannot be realized by a tone-deaf person, nor can 
> the quality of a painting be appreciated by a blind man.
> 
> Unfortunately, by doing away with subjects and objects, Pirsig had no choice 
> but to posit Quality as an undefined entity unto itself.  This not only runs 
> counter to epistemology, it renders the MoQ incomprehensible to anyone with a 
> logical mind.
> 
> With sincere apologies to all Pirsig loyalists,
> --Ham
> 
> 


 
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