Hettinger (hettingr@iglou.com)
Wed, 8 Oct 1997 18:24:47 +0100
Diana McPartlin wrote:
> Hi Maggie,
>
> I haven't got much time here, but, just a couple of things...
>
> Hettinger wrote:
>
> > About that coat.
> >
> > The substance of the coat is inorganic value.
> >
> > If it is a fur coat, the form of the material (the shape of that inorganic
> > substance) is set by biological value. The inorganic patterns were mediated by
> > biological patterns. The process of reproducing these new patterns is stored
> > in the DNA of the raccoon who first wore the fur.
> >
> > The habit (pattern) of putting on a coat over the human body when chilly is
> > social value. Whatever habits people had before they discovered putting on
> > coats have been supplanted by a new pattern that resulted from DQ mediation.
> > (This happened long enough ago that it seems ok to assume that the intellectual
> > level had not formed.) That DQ insight has been stored in the shared custom of
> > humans. The reproduction of this mediated social value (covering the body) is
> > managed by a process that is different from learning algebra. It is a social
> > process that is accomplished by imitation, not thought. The biological level
> > has been mediated as well (just ask the raccoon). The process of the
> > reproduction of fur pieces for coat material has been stored in human biological
> > patterns as well, as the maintainence of this process has become linked to the
> > biological welfare (paycheck = food) of the trapper, merchant, salesman, and
> > banker (thus, of course, creating and affecting other social patterns).
>
> How about the biological welfare of the guy that's wearing it?
Of course. I believe that's where we started. And many more
>
>
> > The knowledge of varieties of ways to sew a coat, the many different
> > intellectual patterns that mediate the social patterns of the coat industry, are
> > all intellectual patterns. These patterns were mediated by dynamic Quality,
> > and that DQ is stored as static intellectual patterns that are available to be
> > shared among people, ONLY if they can be stored in some lower-level pattern for
> > transmission and reproduction. The chain of mediation continues downward from
> > there, to the point where the inorganic patterns that make up the coat may be
> > something totally different (ie. petroleum-based).
>
> And, fur coats in certain circles are an indicator of high social status, would you
> consider this to be a social pattern of value?
The status-recognition is a social pattern of value, but only to the extent that it is
unconscious imitation.
If the wearer has heard from someone else that wearing a certain coat is "cool", and
makes a deliberate decision to wear that particular coat to enhance his social status,
then he is using an intellectual pattern of value, one that gives him more control over
social patterns.
The wearer might also have a DQ inspiration of the rightness of this coat, which
allows him to evaluate and choose between different social patterns.
Once that decision has been made, the person may have changed his own internal set of
valued social patterns, and the putting on of that coat may be following a social
pattern of value again, ie. a habit, an unconscious action, unchallenged until a new
situation forces or allows re-evaluation.
---------------------------------------------------------
The word "evaluation" is tricky here. It comes closer than any other non-MoQ term to
describing human participation in the DQ event, but I think that "evaluation" is most
commonly used to describe an intellectual quality event. There may be a social quality
event that is also included under the term "evaluation". Three different processes,
hard to distinguish. According to MoQ, they should have predictably different results.
These differences could be important. If I live long enough, I'd like to catalog
them.
Maggie
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