Steve,

Well said. 

Sent from my iPhone

On Dec 4, 2011, at 8:23 AM, Steven Peterson <[email protected]> wrote:

> Hi Dan, Matt,
> 
> It seems that your conversation and mine with dmb have converged to a
> similar place. DMB has long seemed to me to be confused about what
> Rorty means by intersubjectivity and conversational constraints on
> knowledge as if there is something dangerously relativistic about his
> notion of justification.  At the same time, he insists that "truth"
> needs to be disentangled from the notion of objectivity in favor of
> the pragmatic theory of truth which says that saying something is true
> means no more nor less than that the belief is justified in a
> particular time and place. Justification cannot be distinguished from
> truth, he says. Otherwise, the only alternative is the SOM
> correspondence notion of truth.
> Obviously I disagree. Just as Pirsig's calling inorganic and
> biological patterns "objective" and social and intellectual patterns
> "subjective" was an attempt by Pirsig to continue to get some mileage
> out of the terms after dropping the subject-object picture,
> "intersubjectivity" is Rorty's attempt to make some pragmatic sense of
> objectivity. And I think these two moves amount to pretty much the
> same thing in preserving usage of truth as distinguished from
> justification. In Pirsig's cosmology, what supports the superiority of
> biological over inorganic patterns and so on is there place in an
> evolutionary hierarchy. So Pirsig's moral structure depends on
> thinking that inorganic patterns existed before anyone existed to
> verify them.
> For Rorty, (and also obviously for Pirsig), "what guarantees the
> objectivity of the world in which we live is that this world is common
> to us with other thinking beings. Through the communications that we
> have with other men we receive from them ready-made harmonious
> reasonings. We know that these reasonings do not come from us and at
> the same time we recognize in them, because of their harmony, the work
> of reasonable beings like ourselves. And as these reasonings appear to
> fit the world of our sensations, we think we may infer that these
> reasonable beings have seen the same thing as we; thus it is that we
> know we haven't been dreaming. It is this harmony, this quality if you
> will, that is the sole basis for the only reality we can ever know."
> Of course we know that this is also how Pirsig sees the situation as
> well since he wrote that bit in ZAMM. Apparently Pirsig didn't see any
> non-conversation constraints on knowledge, either. I would add here
> when Pirsig says that the piles of analogues upon analogues is the
> only reality "we can ever know," that that reality is all we ever mean
> by "reality." We only get into SOM when we think of comparing that
> reality to some more real reality.
> 
> By the same token, to say that the dog dish exists whether or not
> anyone is there to verify it, just as to say that the world was
> roundish even before people were in any position to justify that
> belief, is _not_ to backslide into SOM. It is merely to value some
> reasoning that harmonizes well with our sensations and other valued
> sets of reasonings. It is not to assert (nor to deny) a _real_ reality
> compared to which our conceptions are mere shadows.
> 
> Like pragmatism, based on the above from ZAMM, the MOQ is neither
> realism nor anti-realism (such as idealism), but a third way. On the
> other hand, I think in LC Pirsig more recently identified the MOQ with
> idealism, so I could be wrong. When I have time, I'll try to dig up
> more quotes that might answer whether the MOQ is, like pragmatism, a
> "neither/nor" with respect to realism/anti-realism. In the mean time,
> I'd be interested in your thoughts.
> Best,
> Steve
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