You are finally making some sense Ham, no pun intended.


2013/5/5 Hamilton Priday <[email protected]>

>
> Dear Dr. McWatt --
>
>
> On Sat. May 04, 2013 at 9:23 PM, Ant McWatt wrote:
>
>  That's all very good Ham but how's the "homework" going?
>> Chapter 8 of LILA ring a bell?
>>
>> I'd like to see a discussion about that - as far as YOU ARE concerned -
>> first.
>>
>> Thanks anyway,
>>
>> Ant
>>
>
> Oh yes, "the assignment" you hung on me (on my birthday, actually).  I
> have referred several times to LILA Chpt. 8, but you must realize that I
> don't regard it as my Bible, as most of you folks do.  As a consequence,
> you won't like my critique of this chapter.
>
> The very first sentence is an attempt to sell a premise that makes no
> sense from either a philosophical or an epistemological viewpoint -- "the
> idea that the world is composed of nothing but moral value."  Had Pirsig
> eliminated the first paragraph and started with the second (Phaedrus
> recalling an experiment involving glasses that made everything appear
> upside-down) it would have made more sense, as we might assume he meant
> that creation (existence?) is a valuistic construct.  But "moral value" is
> man's measure of things, a psycho-emotional response to experience which is
> definitely not the stuff of physical reality.
>
> Next he states that "the Metaphysics of Quality subscribes to
> ...empiricism"!  Now how does empiricism -- reliance on knowledge derived
> from objective experience -- in any way support Quality as the fundamental
> reality?  The author himself admits "it flies outrageously in the face of
> common experience."   Then he goes on to posit a "second principle":  "A
> thing that has no value does not exist," from which he concludes that
> "value has created the thing", as opposed to the other way around.
>
> Mind you, I happen to agree that value sensibility is what creates (i.e.,
> actualizes) our empirical reality.  My criticism here lies in the rhetoric
> by which he argues the case.  He talks about "substance" as a "subspecies
> of value"; yet he offers no epistemology to support this thesis.  It's no
> wonder that the Pirsigians are confused about what SOM means.
>
> The reminder of this 10-page chapter is mostly a play on the "platypus"
> analogy as a means of deriding substance, science, causation, the Big Bang,
> and cultural evolution.
>
> Don't you find it inconsistent that, despite the author's need to
> denigrate these concepts, he fills 24 additional chapters explaining
> experiential reality in terms of "static patterns" while romancing us with
> a cosmology by which Dynamic Quality continually evolves toward moral
> "betterness"?   Good? Bad?  Better?  --all subjective criteria that do not
> exist in the absence of conscious awareness, yet are purported to be that
> ultimate, essential Reality which, the author still insists, is indefinable.
>
> Incidentally, I noted that your response to my Apr 14th message was
> largely a diatribe against my "right wing" views, including the 'Wicked
> Witch of Westminster' quotes and characterization of Ayn Rand as a
> "hippie".  So, perhaps this assignment was directed toward my conservatism
> as much as it was a request to provide a position statement of my
>  philosophy viz-à-viz Pirsig's MOQ.  If you had a metaphysical purpose,
> however, I'll be most happy to elaborate on any aspect of Essentialism you
> don't understand.
>
> In either case, thanks for your interest, Ant.
>
> Ham
>
>
>  ------------------------------**----------
>
> Ham Priday stated to Arlo et al, May 4th:
>
>  The full heading of this thread is:
>> "Putting SOM back into the MOQ by excluding SQ; let's not do that say some
>> of us."
>>
>> It was introduced by David Morey on Apr. 30, who suggested:
>> > Let's not divide reality into subjective experience and objective >
>> things,
>> > let's see that experience is made up of both static and dynamic quality,
>> > that patterns are just part of experience and are not separate objects
>> > outside of experience....
>>
>
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