[Kevin]
I see the MoQ as proceeding from a kind of mystical awareness of reality but
ending up as the mere intellectualization of reality. 

[Arlo]
I think its quite right to posit a link between the "essential incompleteness"
of symbolic systems (intellection) and the "mystic awareness" described by
traditions such as Buddhism. Intellectual systems, including a formualted
"MOQ", serve as "pointers" towards this core. From Pirsig's MOQ Summary, "To
use an Oriental metaphor, [the MOQ] is just another finger pointing toward the
moon. The static language of the Metaphysics of Quality will never capture the
Dynamic reality of the world but some fingers point better than others and as
the world changes, old pointers and road maps tend to lose their value. ... It
is this looking for new pointers, not the pointer itself, that is the essence
of Dynamic philosophy."

Art, metaphor, myth, analogy... these are also other "pointers". In the
described final dialogue between Phaedrus and The Chairman, this was the
central point-of-conflict. Phaedrus knew that what was being "pointed at" could
never be "captured", it would always lay outside any symbolic system.

Consider the analogy of a "black hole". We can't "see" it, we can only infer
from what's going on around it that it's there. And there appears to be an
"event horizon", where once you cross your descriptions become warped and
Escherian. This "event horizon" is what Hofstadter referred to as a certain
level of complexity allowing self-referentiality. But it's also a point of
individual departure. We don't HAVE to "think about thinking", although it
appears to be often unavoidable. We can sit back beyond the event horizon and
make sound, pragmatic intellections about "the world". But if we choose to move
in towards the black hole, to cross the event horizon, we are unavoidably in
the Escherian landscape of paradox, recursion and "strange loops".


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