Martin Striz (striz1@MARSHALL.EDU)
Sat, 8 Nov 1997 18:16:58 +0100
Hugo,
I guess there are several ways we can go about this. If you assume that
DQ has a purpose, a goal that it wants to accomplish as it gives us
values to evolve with, then it would have an essence (just as the
essence of a tool comes before the tool and gives it its meaning and
function.) Now Sartre's atheistic proof comes into play, saying that a
being cannot be both its essence and its actualization, since it would
already be what it is meant to become. In Platt's essay, which
describes DQ from a first-person perspective, he says that DQ created
consciousness so it can look back on itself. This gives me the
impression of having a goal in mind (and consequently an essence).
Also, in Bodvar's essay, he mentions that DQ gives answers to
creationists who don't believe we could have evolved by chance, but
rather DQ leads evolution along somehow and 'meant' to create life. So
again this gives me the impression that at least some of you believe DQ
has intentions of its own (and an essence). If this is the case, then
from the argument above, DQ would definitely be rejected by Sartre.
Now if there is no goal or intent for DQ, but it is more of a blind
watchmaker, spewing forth values here and there, and being completely
random, then there wouldn't be such a problem. In that case, there
wouldn't be an essence and no logical contradiction either. I think the
latter case is better because it allows for an undeterministic world, a
free future. However, the argument I gave in my other message was that
DQ is the moment of awareness (actualization), but that we must also
relegate all values which have not yet been perceived into the realm of
DQ (potency). They return to DQ when they 'disappear' again (note
Pirsig on death). I mean, otherwise what happens to them? Now I'm not
sure if that's such a disproof anymore. I'll have to meditate on a
while.
Martin
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