RE: MD Essentialist and anti-essentialist

From: Paul Turner (paul@turnerbc.co.uk)
Date: Tue Aug 30 2005 - 13:54:27 BST

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    Scott,

    >The usual use of "essentialist" in philosophy is to claim the reality
    >of the essence of things beyond the transitory appearance ("existence")
    >of things.
    >It is, as far as I can tell, the same universalist stand as opposed to
    >the
    >nominalist: horses are horses because they have partake in horseness,
    >which exists (if one is an essentialist) in addition to the particular
    >horses. A Platonic Form, in short, which a nominalist or
    >anti-essentialist (same thing, as far as I can see) will call "just" a word
    or concept.

    Paul: I'm not sure if an essentialist necessarily has to believe in
    Platonic Forms. But anyway, as I understand it, 'essentialism' is just the
    theory that one can divide the properties of an object up into those which
    are intrinsic to it being what it is, and those that are not, i.e. those
    that are merely accidental. The worst thing about this is that it leads to
    the belief that one description can, in principle at least, get at the
    essential construction of the world which raises the epistemological problem
    of how you know when you have hit upon a description of an object's
    essential properties.

    >However, suppose one doesn't insist that all essences be eternal and
    >unchanging. Then the MOQ would appear to be essentialist, only it calls
    >essences "static patterns of value".

    Paul: I don't agree with this. My interpretation is that all static values
    emerge in a relationship to other values i.e. they are dependently
    originated and sustained. As such there is nothing that is non-relational
    hence there are no essences. In the MOQ 'things' are defined as "enormously
    complex correlation[s] of sensations and boundaries and desires." [LILA
    p137] Does this make the MOQ nominalist? Well, as I have said previously,
    the question of whether one is nominalist or not depends on a prior
    assumption that either individual objects or universal forms must have
    metaphysical primacy over the other. Since, as far as I can tell, the MOQ
    makes no such assumption (as both universal forms and individual objects are
    static) I still think this is a false dilemma.

    Note that a particular horse in a
    >given
    >instant is not an SPOV.

    Paul: I don't think that's right. A particular horse in a given instant is
    composed of a particular combination of related biological and inorganic
    values. It's just that the particular relations of values described by
    humans as 'horses' are those valued for human biological, social and
    intellectual purposes, purposes which are apt to change and which don't get
    any closer to or further away from anything that could be metaphysically
    worthy of the term 'essential horseness'. So there is nothing intrinsic to
    be discovered about the patterns of the horse, just a resemblance between
    patterns valued within specific purposes. Just see these patterns as
    positively and negatively valued inorganic and biological 'causal pressures'
    under different social and intellectual descriptions, in this case
    descriptions containing the word 'horse'.

     Rather it instantiates SPOV (by being a horse, also
    >by being a particular horse, say Trigger, over time). Because it
    >follows a bunch of SPOV we can to some extent predict its behavior.

    Paul: It is not because it follows static patterns but rather because it
    *is* a bunch of static patterns that we can predict its behaviour. 'It' is
    not separate from the patterns.

     But Paul (and
    >probably Pirsig) claim that the MOQ is anti-essentialist. From this I
    >guess one must conclude that they assume that until there was language,
    >there were no SPOV.

    Paul: No, it is clear from the hierarchy that there were at least inorganic
    and biological patterns before there was language. And these patterns are
    presumed to be causally independent of social and intellectual patterns.

    Regards

    Paul

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