Re: MD The MOQ implies that there is more to reality than DQ & SQ.

From: Case (Case@iSpots.com)
Date: Sun Sep 25 2005 - 01:18:25 BST

  • Next message: Scott Roberts: "Re: MD The MOQ implies that there is more to reality than DQ & SQ."

    Matt:
    Indeed, Pirsig does not have a "Creation ontology," which I consider to be a
    plus. If you are looking for a cause of the creation of existents or the
    cause of rocks, philosophers like myself suggest that we have all we need in
    the causal accounts given by physics (for rocks, like the Big Bang theory),
    biology (for cells, like evolutionary theory), historical zoology (for how
    animals started organizing themselves socially), and historical anthropology
    (for how humans created language). I don't think we need anything more
    grandiose than that, like the Creation story in Genesis or in Aristotle's
    Metaphysics.

    Case:
    Would you agree with Pirsig that there is a descrete separation between the
    four levels of MoQ?

    Ham said:
    Your analysis implies that the "patterns of experience" exist prior to and
    independent of conscious awareness. This, I suppose, is what I've always
    wondered about but never dared to ask. Then, are the levels "inorganic",
    "biological", "social" and "intellectual" also pre-conscious?

    Matt:
    So it would seem to imply, but I've suggested on occasion that the
    consequence of Pirsig's claims about experience being synonymous with
    reality is that other terms dancing around in the same sphere, like
    consciousness, are also thusly redescribed. On my reading, if we are
    willing to suppose that rocks experience other rocks, then we could also
    just as easily say that rocks are conscious of other rocks. Saying this is
    no big deal. What we need to remember, though, is that rocks, cells,
    animals, and humans have different kinds of consciousness. This is what I
    intimated when I said that rocks only experience other rocks. While Pirsig
    appears to be ubiquitizing experience and consciousness, thus making them
    completely useless (which, in a sense, he is and with good reason), his
    distinction in the different static levels captures what would appear to be
    uniquely each level. He thus saves our intuition that there is a difference
    between humans and rocks or, traditionally more threatening, humans and
    animals (roughly, language).

    Case:
    Are you suggesting that consciousness from rock to man is continuous
    process? Are the differences in kinds of consciousness quantitative or do
    you see qualitative differences?

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