DMB said:
...the MOQ is a rival set of glasses, one that's meant to replace SOM 
because of the way it largely ignores and excludes DQ. The problem 
(SOM) is being out of touch with DQ and the MOQ is the solution to 
that problem.

Matt said:
Okay, but what do you do with what I think is a correct perception 
of Pirsig that Pirsig also wants to say that we are never disconnected 
from DQ?  You elaborated well the one side of Pirsig that suggests 
that SOM is in an important sense between us and DQ (via the 
glasses analogy), but what do you do with the notion that one of 
Pirsig's first metaphysical moves is to collapse the (SOM) distinction 
between experience and reality, in order to say that we are never, 
actually, out of touch with reality, even if we had thought we were 
(again, via the glasses analogy--reality was always there, even if we 
thought it was blue, and not the better color, green). Isn't there a 
sense in which Pirsig is suggesting that SOM's problems are fake, 
illusions, rice-traps we stumbled into?  Or is that one of the things 
you count as a misinterpretation?

DMB said:
I think there is a subtle confusion about SOM here. Roughly speaking, 
SOM is like hypochondria. It's a real problem precisely because it 
produces so many fake problems - particularly an artificial conception 
of the relations between appearance and reality, between knower 
and known.

Matt:
Did you realize when you wrote that that it puts us largely in 
agreement?  I wouldn't use the rhetoric of "confusion" here to 
describe the art of interpretation at work, but perhaps--if you think 
you still disagree with me somewhere on this issue--it's too subtle 
for me to see.

The only thing I can think of is that you used "hypochondria" as your 
analogy, whereas I used "therapy" (stolen from Wittgenstein).  Is 
there a difference that makes a difference there?  Is there something 
else, or are we in accord?

Matt                                      
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