Yes, the only light at the end of the tunnel is that we may finally be
seeing the death throws of DMB's anti-personnel-rhetoric - with luck,
as you say.
Ian

On Mon, Oct 21, 2013 at 6:16 PM, David Morey <[email protected]> wrote:
> Hi all
>
> I'd just like to warn anyone who can think for themselves to ignore DMB's 
> silly and dogmatic SOM red flag waving,  the world of SOM criticism is 
> clearly much wider than DMB's rather limited reading list implies, and this 
> reactionary scare mongering will see the MOQ disappear into the margins and 
> be forgotten I fear. If anyone wants to follow a genuinely open exploration 
> of non-dualist thinking in a broader and better connected tradition I 
> recommend Speculative Realism,  shame really,  the MOQ deserves better.
>
> All the best,  good luck,  you will need it.
> David Morey
>
> david buchanan <[email protected]> wrote:
>
>>Ian said to All:
>>The idea of "I" and "Consciousness" as entities in the sense of objective 
>>existence in an ontology, is clearly misguided for any of us who already 
>>reject SOMism.
>>
>>dmb says:
>>Sadly, it seems that some people don't really understand what it means to 
>>reject SOM. David Morey's recent quest for realism and Marsha's long-held 
>>anti-intellectualism, for example, are different ways to misunderstand the 
>>subject-object problem and its solution. That's why I posted this thing about 
>>rejecting the Cartesian thinker. It's not enough to simply say that the idea 
>>is misguided, of course. They both SAY they're opposed and yet they both 
>>demonstrate all kinds of misconceptions, with David trying to sneak 
>>objectivity back into the picture and Marsha constantly confusing the cure 
>>(MOQ) with the disease (SOM).
>>
>>There's a Wikipedia page on this problem, where it says "Robert M. Pirsig's 
>>philosophy of the Metaphysics of Quality is largely concerned with the 
>>subject–object problem."
>>
>>http://en.wikipedia.org/wiki/Subject-object_problem
>>
>>It's not the best source, that's for sure. But it would be a good place to 
>>start for those who are generally disoriented. Check it out.
>>
>>
>> > On Fri, Oct 18, 2013 at 5:01 PM, david buchanan <[email protected]> 
>> > wrote:
>>> >
>>> > I think, therefore I am? The most famous certainty isn't at all certain.
>>> > "The absurdity of this assertion becomes clearer once we switch subjects. 
>>> > We’ve all used the common expression “It’s raining.” But would we say, 
>>> > “It is raining, therefore it is”? What is raining? Do we suppose there is 
>>> > some entity corresponding to the word “it” which is doing the raining? 
>>> > No, of course not!" -- Steven Hagen in "Ergo Sum?"  
>>> > http://dharmafield.org/resources/texts/ergo-sum/
>>> >
>>> > But I think Hagen is borrowing this criticism from Nietzsche. As Wiki 
>>> > says...
>>> >
>>> > "That is, whatever the force of the cogito, Descartes draws too much from 
>>> > it; the existence of a thinking thing, the reference of the "I," is more 
>>> > than the cogito can justify. Friedrich Nietzsche criticized the phrase in 
>>> > that it presupposes that there is an "I", that there is such an activity 
>>> > as "thinking", and that "I" know what "thinking" is. He suggested a more 
>>> > appropriate phrase would be "it thinks." In other words the "I" in "I 
>>> > think" could be similar to the "It" in "It is raining." "
>>> >
>>> > William James also attacks this Cartesian self as a non-entity...
>>> >
>>> > "I believe that consciousness, when once it has evaporated to this estate 
>>> > of pure diaphaneity, is on the point of disappearing altogether. It is 
>>> > the name of a nonentity, and has no right to a place among first 
>>> > principles. Those who still cling to it are clinging to a mere echo, the 
>>> > faint rumor left behind by the disappearing soul upon the air of 
>>> > philosophy. During the past year, I have read a number of articles whose 
>>> > authors seemed just on the point of abandoning the notion of 
>>> > consciousness, and substituting for it that of an absolute experience not 
>>> > due to two factors. But they were not quite radical enough, not daring 
>>> > enough in their negations. For twenty years past I have mistrusted 
>>> > conscousness as an entity: for seven or eight years past I have suggested 
>>> > its non-existence to my students, and tried to give them its pragmatic 
>>> > equivalent in realities of experience. It seems to me that the hour is 
>>> > ripe for it to be openly and universally discarded.
>>> >
>>> > To deny plumply that consciousness exists seems so absurd on the face of 
>>> > it — for undeniably thoughts do exist — that I fear some readers will 
>>> > follow me no farther. Let me then immediately explain that I mean only to 
>>> > deny that the word stands for an entity, but to insist most emphatically 
>>> > that it does stand for a function. There is, I mean, no aboriginal stuff 
>>> > or quality of being, contrasted with that of which material objects are 
>>> > made, out of which our thoughts of them are made; but there is a function 
>>> > in experience which thoughts perform, and for the performance of which 
>>> > this quality of being is invoked. That function is knowing. Consciousness 
>>> > is supposed necessary to explain the fact that things not only are, but 
>>> > get reported, are known. Whoever blots out the notion of consciousness 
>>> > from his list of first principles must still provide in some way for that 
>>> > function's being carried on."
>>> >
>>> > Three ways of saying the same thing. This is how Pirsig treats the 
>>> > subject of SOM too. It's just a figure of speech, he says.
>>> >
>>> >
>>> >
>>> >
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