Hi Clarke, Glenn, Jonathan, Roger, Everyone:

The threads of the last month or so on Evolution, God and Socialism 
present a case study in Pirsig's observation about how we experience 
the world. To quote from Lila, Chapter 8:

*Phaedrus remembered reading about an experiment with special 
glasses that made users see everything upside down and backward. 
Soon their minds adjusted and they began to see the world *normally* 
again. After a few weeks, when the glasses were removed, the 
subjects again saw everything upside down and had to relearn the 
vision they had taken for granted before.

*The same is true of subjects and objects. The culture in which we live 
hands us a set of intellectual glasses to interpret experience with, and 
the concept of the primacy of subjects and objects is built right into 
these glasses. If someone sees things through a somewhat different 
set of glasses or, God help him, takes his glasses off, the natural 
tendency of those who still have their glasses on is to regard his 
statements as somewhat weird, if not actually crazy.*

Clarke expressed a similar thought in a different context when he wrote:

*I certainly cannot claim the intellectual arrogance to believe that I am 
capable of completely transcending the belief system in which I was 
reared. It think all of us in the current left vs. right discussions could 
rightly be accused of a healthy dose of cultural relativism.*

That we all interpret the MOQ in a way that fits with our acculturation 
became startlingly evident in the recent Evolution discussion where for 
me and Glenn it's clear that Pirsig rejects the Darwinian explanation of 
evolution whereas for Jonathan and Roger it is equally clear that he 
doesn�t. A review of posts on Socialism shows how we�ve adjusted the 
MOQ to support our differing opinions. For the God posts, likewise.

Not that this observation comes as any great insight. Philosophy has 
always been bent to serve agendas. But the MOQ is especially 
vulnerable because Pirsig puts Quality beyond definition, thus 
providing an open invitation for everyone to see in the MOQ what he 
wants to see.

The devastating paradox that makes the MOQ so susceptible to varying 
interpretations is that we all know what quality is, but few agree on 
what it is. A new rap song that knocked the socks off my teenage 
granddaughter so that *the Dynamic Quality all around her shone 
through* left me cold while my new CD of *Rachmaninov Plays 
Rachmaninov* drove her from the room. 

More examples are not hard to come by. Some see government as a 
low quality necessity to enforce contracts and punish criminals while 
others look to it to as a high quality means to redistribute  wealth in the 
name of equality and basic fairness. Some regard compassion as the 
highest form of social quality while others see it laying fertile ground for 
low quality dependency. Some see God as a low quality superstition 
created by man to provide solace in an uncaring universe while others 
view God as a being of such high quality that worship is the only 
appropriate response to his being.

A myriad of differing views on what constitutes quality threatens to 
undermine the MOQ to the extent that its wide acceptance will be 
almost impossible to achieve. After participating on this site since its 
inception several years ago, I have reluctantly come to that conclusion 
although I�m sure others more perceptive than me came to that 
conclusion many months ago if indeed not on their first reading of Lila. 
Simply put, the MOQ cannot be used successfully as a platform to 
change the world.

However, far from being in despair, I find the MOQ to be the most 
interesting philosophy I've ever encountered and a marvelous guide to 
making personal decisions. I believe in its basic assumptions and 
regard its explanations as valid. While my ideas of quality may differ 
from everyone's, I�m not deterred because counting the number who 
agree or disagree can never can be the ultimate arbiter of truth. For 
that, like the brujo, we are alone.

Platt




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