From: Allen Barrows (allen_barrows@yahoo.co.uk)
Date: Fri Jun 10 2005 - 20:34:51 BST
2
The system that makes intellect a
sub-set of its own can't be a subset of itself. The MOQ is nowhere
inside itself , it is itself!
I certainly agree with the logic of your statement bo. But the MOQ does not have a sub-set that is intellect because the MOQ is the end result of what the intellectual lights have been experimenting with for many many many years. Note that in this hyperthetical scheme of traffic lights that the pattern of the winking of the lights is the intellect and not the lights themselves. The MOQ is a pattern of winking lights and what the original lights are is also a pattern of winking lights and so is the organic level and so is the inorganic level. That is why people say but does this not mean that everything is the intellect or patterns of lights winking. But no because people can see and experience the social lights behaving as learned and imitated behaviour with no intellectual value at all.
The MOQ is not the intellect it is a very sophisticated pattern of intellectual value that is to say it is symbolic manipulation of a very absract order. I think that means there is no prism which splits Quality Bo because words just floated away from social and became a massive haze of symbols which coallesced into relationships of their own.
> On the other
> hand, Whitehead (1933, p.171) still presupposes that the
> subject-object relation is the fundamental structural pattern of
> experience and divides reality between eight categories of
> existence (Whitehead, 1929, p.29) of which prehension is only
> one category.
This is surely correct.
No it is not bo because experience is of DQ and not a fundamental structure of a subject-object relationship bo. The subject-object relationship is learned as a social pattern of behaviour which is then reinforced in the west by grammer but the grammer but the grammer has nothing to do with social patterns any more it can do what ever it likes. The intellect never was the social it only imitated it in order to help it survive and get better.
Cave men are usually depicted as hairy, stupid creatures who don’t do much,
but anthropological studies of contemporary primitive tribes suggest that stone
age people were probably bound by ritual all day long. There’s a ritual for
washing, for putting up a house, for hunting, for eating and so on – so much so
that the division between ‘ritual’ and ‘knowledge’ becomes indistinct. In
cultures without books ritual seems to be a public library for teaching the young
and preserving common values and information. (Pirsig, 1991, p.395)
It appears that the evolutionary purposes of social patterns of value (such as ritual
and custom) were developed to preserve and improve biological patterns. To the
extent that social customs and institutions reproduce, preserve, and protect the
relationships within a given society for the good of that society, they may be
regarded as ‘social quality’.
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