RE: MD The individual in the MOQ

From: Paul Turner (paul@turnerbc.co.uk)
Date: Thu Aug 26 2004 - 13:26:50 BST

  • Next message: Platt Holden: "Re: MD The individual in the MOQ"

    Hi Ham

    Ham said:
    At the risk of violating the rules here, may I suggest that chasing
    around to find a logic that "permits" one conclusion over another is not
    helpful when the goal is simply to explain a concept and its meaning.
    Logic does not apply to undifferentiated Quality or Essence, anyway, and
    its use to validate (or invalidate) a metaphysical scenario is a
    distraction to understanding.

    Paul:
    It was you, Ham, who stated that the idea that Quality can be the source
    of itself is illogical, as if to invalidate it.

    However, to put the exchange in context, Scott and I have had a few
    discussions about non-Aristotelian logic in the past, particularly
    Nishida's Logic of Contradictory Identity. My comment about Indian Logic
    in the post to you was a nod to those discussions; it wasn't a tactic to
    distract you.

    Finally, as to your comments above, although I may agree that "logic
    does not apply to undifferentiated Quality," it does not follow that its
    use is always a distraction to an understanding. In fact, in my reply to
    Scott I have provided an example, whether it is faithful to Nagarjuna or
    not, of how a logic of negation can be applied to systems of philosophic
    mysticism such as the MOQ. Scott has done something similar, and
    probably better, with Nishida in the past.

    Ham said:
    Jaspers concludes this section with the statement: "Suffice it to say
    that
    the Comprehensive, conceived as being itself, is called transcendence
    (God),
    and the world, while as that which we ourselves are it is called
    being-there, consciousness, mind, and existence." I depart from Jaspers
    only with respect to his definition of the Comprehensive (Essence) as
    "being", as I regard beingness as an "intellectualized" property of
    experienced objects rather than the nature of Essence itself.

    Paul:
    I think the MOQ departs from Jaspers and Priday by referring to "the
    Comprehensive" as Quality, as it regards "being," "God," and "Essence"
    as empirically unverifiable intellectualisations rather than the
    experience of Quality itself.

    Regards

    Paul

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