Re: MD MOQ and The Problem Of Evil

From: David Morey (us@divadeus.freeserve.co.uk)
Date: Thu Aug 19 2004 - 20:01:50 BST

  • Next message: ml: "Re: MD MOQ and The Problem Of Evil"

    Hi Ham

    For me it is a dialectical process
    they starts and returns to the same
    wholeness, but the winding road
    that returns is of value and is not
    to be entirely negated. Try my essay
    about Arthur Young on the MOQ site.

    regards
    DM

    ----- Original Message -----
    From: <hampday@earthlink.net>
    To: <moq_discuss@moq.org>
    Sent: Wednesday, August 18, 2004 9:46 PM
    Subject: Re: MD MOQ and The Problem Of Evil

    >
    > ----- Original Message -----
    > Ham to David Morey
    > Sent: Wednesday, August 18, 2004
    > Re: MD MOQ and The Problem Of Evil
    >
    > You quoted me:
    > > Webster's New Collegiate Dictionary cites as its first
    > > definition for absolute: "a. free from imperfection"; b. "pure". (Only
    > > the second definition refers to "...characteristic of a ruler
    completely
    > > free from constitutional or other restraint". And even this is not far
    > off
    > > the mark for my Absolute.) Need I say more?
    > >
    > You say:
    > > I am disquiet about 'free from imperfection', as
    > > much of reality is awful and troubled, an absolute that
    > > fails to recognise this is not taking responsibility for reality
    > > and is detaching itself from reality. I prefer the language
    > > Jung uses as per my Jung post. The 'ruler' idea also grates
    > > with me, as this reality is made up of both SQ and DQ,
    > > restraint and freedom.
    >
    > Of course the reality you see as "awful and troubled" is existential
    > reality -- your experienced world -- not Essence itself. "Perfect" and
    > "imperfect" are realities of this polarized existence in the same way that
    > health and sickness are. In fact, we do not know, as finite creatures, if
    > "imperfections" observed in nature may serve some essential purpose, just
    as
    > pain does in alerting us to physiological damage or malfunction . For, as
    > your poet Basilides says, "These qualities are distinct and seperate in us
    > one from
    > the other; therefore they are not balanced and void, but are effective.
    > Thus are the victims of the pairs of opposites. The pleroma is rent in
    us."
    > But the peroma, Essence, has no qualities: it is absolute and undivided.
    We
    > only sense its Value.
    >
    > Another ham quote with your comment:
    > > As for Essence, your "home brew" analogy expresses exactly what I did
    > > to arrive at Essence -- i.e., boil down the complexity of reality in
    order
    > to
    > > reduce it to its "essence".
    > >
    > > DM: I do not like boiling down reality, I like Pirsig's
    > > recognition in SQ and the levels of the full ontological
    > > reality of the whole of being. Comments?
    >
    > I have trouble making sense of Pirsig's teleology. I uinderstand only
    that
    > in social behavior, some decisions lead to change that advances man's
    > condition, others are deleterious to man, while no change at all is seen
    as
    > "static". I can not accept Essence as "the whole of being", and I cannot
    > see an a priori Source divided in this way. It is unreasonable, to me,
    that
    > Essence should have to be engaged in a continuous fight between its static
    > and dynamic components. That is a "renting of pleroma" which Basilides
    > describes as an attribute of the "creatura" -- and Pirsig should,
    likewise,
    > restrict it to the SOM of existential reality.
    >
    > Essentially yours,
    > Ham
    > > >
    > > > >
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