Re: MD The individual in the MOQ

From: hampday@earthlink.net
Date: Tue Aug 24 2004 - 17:31:08 BST

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    Ham Priday to Paul Turner
    Sent: Tuesday, August 24, 2004 12:30 PM
    Subject: RE: MD The individual in the MOQ

    Paul:

    Thanks for the clarification and your tips on the conceptual relationship of
    MOQ to Eastern philosophies.
    Believe me, I can appreciate the difficulties in trying to communicate a
    metaphysical concept involving the
    differentiation of a monistic essence in plain English for comprehension by
    the Western mind. Understand
    that I am not "attacking" Pirsig's overall concept which comes closer to my
    own philosophy than anything
    I've seen since the pre-Christian Greeks. I only wish that the author, who
    writes so lucidly in his novels, had
    set forth his metaphysics in thesis form so that all of this speculation
    about his principal tenets would be
    unnecessary.

    Paul:
    > The primary division of the MOQ is that Dynamic Quality is the source of
    > all distinguishable things, and all distinguishable things are static
    > patterns of quality.

    This is a clear summation of the MOQ insofar as I understand it. However,
    I'm still confused by the
    terminology. Is Dynamic Quality the "a priori" source, that is, the
    "Absolute" itself, or simply a "subset"
    of the Absolute responsible for creation (i.e., "distinguishable things")?
    As you correctly noted in a
    subsequent posting, the use of "essence"..." seems to point to something
    unchanging"; hence I see a
    problem with an Absolute Source that is labeled "Dynamic". If DQ is not the
    "prime mover" (in the
    classical sense), then it must allude to a superior entity (Essence?) which
    Pirsig has not defined.

    > Ham said:
    > Are we to accept the idea that man (whose essence is Quality) is judging
    > and acting upon a reality that is his own essence? If so, we are
    > discussing a philosophy that is based on the purest form of solipsism.
    >
    > Paul:
    > The MOQ agrees with Buddhism that the self has no primary independent
    > reality. Therefore the self cannot in any way be the *only* reality,
    > which is the claim of solipsism. I may be wrong, having not read your
    > thesis, but if you think that every thing, including the self, has "an
    > essence" this may be confusing you with regards to the MOQ.

    Since I believe that finite things are "phenomenal" (i.e, constructs of
    intellection), the physical reality
    I have postulated is entirely subjective. This concept could be construed
    as solipsism, except for the
    universality of finite perception which I attribute to a cosmic "blueprint"
    or "spectrum" that is innate
    to the negational (creative) mode of Essence. It is perhaps this blueprint,
    rather than Value, that best
    represents the DQ posited by Pirsig.

    > Ham said:
    > Reality is much too complex and purposeful in design not to have an
    > architect.
    >
    > Paul:
    > Complex and purposeful? Agreed. Pre-meditated "design" does not
    > necessarily follow; hence, neither does the need for an architect.

    I don't understand how you or Pirsig can attribute "purpose" to a creator
    and not see it as
    teleological. Doesn't "purpose" infer "design"? It seems to me that if
    there is no intent in
    a dynamic evolution it cannot be regarded as purposeful. To say that the
    end justifies the
    means, and the end is "betterness", as Pirsig seems to be doing in his
    "Giant" analogy,
    doesn't pass muster as a teleological scenario. In fact, it makes his Power
    a self-serving
    end to itself, leaving man's values unaccounted for. Does Pirsig consider
    man, the embodiment
    of his highest Quality level (Intellect), as a mere pawn of this Power,
    disconnected from its
    source? This is the picture I get from a second reading of LILA.

    > "[Quality is] the principle of "rightness" which gives structure and
    > purpose to the evolution of all life and to the evolving understanding
    > of the universe which life has created."

    Paul, I'm having trouble understanding "betterness" and "rightness" as
    teleological
    principles in themselves. It seems that Pirsig is aiming for a morality
    here but never
    quite makes it. And I still think he has denied man (my "subject of all
    experience"
    and Pirsig's Quality recipient) as the primary existential role player in
    the MOQ .

    Regards,
    Ham

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