[MD] aggregates of grasping
118
ununoctiums at gmail.com
Wed Mar 7 08:45:41 PST 2012
Marsha,
I see no reason to do this, figure it out on your own.
Mark
On 3/7/12, MarshaV <valkyr at att.net> wrote:
>
> Mark,
>
>
> Explain how you think I am using relationships in an objective fashion?
>
>
>
> Marsha
>
>
>
> On Mar 7, 2012, at 11:33 AM, 118 wrote:
>
>> Marsha,
>> No this is incorrect, you are using relationships in an objective fashion.
>> Mark
>>
>> On 3/7/12, MarshaV <valkyr at att.net> wrote:
>>>
>>> Mark,
>>>
>>> Static patterns of value can be understood as recurrent patterns of
>>> interactions that arise simultaneously. Such patterns are not objects in
>>> any sense, but specific, recurring relationships. This notion aligns
>>> well
>>> with the Buddha's The Principle of Conditionality: If this is, that
>>> comes
>>> to be; from the arising of this, that arises; if this is not, that does
>>> not
>>> come to be; from the stopping of this, that is stopped.
>>>
>>>
>>> Marsha
>>>
>>>
>>>
>>> On Mar 7, 2012, at 6:52 AM, MarshaV <valkyr at att.net> wrote:
>>>
>>>>
>>>>
>>>> Further, Mark, it seems you cannot understand the difference between
>>>> object and process?
>>>>
>>>>
>>>>
>>>>
>>>> On Mar 6, 2012, at 7:36 PM, MarshaV <valkyr at att.net> wrote:
>>>>
>>>>>
>>>>>
>>>>> Hi Mark,
>>>>>
>>>>> It seems you cannot understand the difference between an objective,
>>>>> independent existence and a relative, interdependent existence? Well,
>>>>> I
>>>>> shall not be rushed into presenting a Tractatus, but at the very least
>>>>> a
>>>>> relative, interdependent existence will not require a primary source or
>>>>> a
>>>>> soul.
>>>>>
>>>>>
>>>>> Marsha
>>>>>
>>>>>
>>>>>
>>>>> On Mar 6, 2012, at 11:55 AM, 118 <ununoctiums at gmail.com> wrote:
>>>>>
>>>>>> Hi Marsha,
>>>>>> You seem to be using your patterns as objects. Am I wrong here? I do
>>>>>> not see how you are making the patterns something different. Even
>>>>>> objects can change, so that does not mean anything different. It
>>>>>> would seem that your are simply performing a word change from
>>>>>> "objects" to "patterns". How are they different? We see a pattern on
>>>>>> a rug, because it repeats itself. That is what a pattern is. What is
>>>>>> it about your patterns that provides such repetition. How is it that
>>>>>> you undergo pattern recognition?
>>>>>>
>>>>>> Just seeking clarification for my own understanding.
>>>>>>
>>>>>> Mark
>>>>>>
>>>>>> On 3/6/12, MarshaV <valkyr at att.net> wrote:
>>>>>>>
>>>>>>>
>>>>>>> On Mar 6, 2012, at 3:35 AM, "Ham Priday" <hampday1 at verizon.net>
>>>>>>> wrote:
>>>>>>>
>>>>>>>> I find it interesting that our beloved Marsha, who has consistently
>>>>>>>> denied
>>>>>>>> her selfness, now denies her ability to form opinions, as well.
>>>>>>>> After
>>>>>>>> reviewing Mark's analysis of her March 4 dissertation on feelings
>>>>>>>> and
>>>>>>>> their ownership, Marsha responded:
>>>>>>>>
>>>>>>>>> I don't know enough to form an opinion. It is extremely
>>>>>>>>> interesting,
>>>>>>>>> though,
>>>>>>>>> and I hope to learn more.
>>>>>>>>
>>>>>>>> One can only wonder what all those quotes posted from the Vedanta
>>>>>>>> and
>>>>>>>> Buddhist scholars are intended to express if not her opinion.
>>>>>>>> Marsha
>>>>>>>> has
>>>>>>>> certainly formulated her own opinion of what a SOM pattern is, since
>>>>>>>> "ever-changing, conditionally co-dependent and impermanent, static
>>>>>>>> patterns of inorganic, biological, social and intellectual value"
>>>>>>>> has
>>>>>>>> become the mantra that identifies her.
>>>>>>>
>>>>>>> Hello Ham,
>>>>>>>
>>>>>>> You must have been reading my thoughts, for I have surely been
>>>>>>> thinking
>>>>>>> about you, and hoping you would find a way to do what you do so well.
>>>>>>>
>>>>>>> I would like to comment on the term "SOM pattern". For the
>>>>>>> expression
>>>>>>> seems
>>>>>>> both true and false. The mind does seem to have evolved to reify ALL
>>>>>>> useful
>>>>>>> experience into objects of conception & perception; it is a very
>>>>>>> insidious
>>>>>>> tendency. I do believe my definition of static patterns helps to
>>>>>>> move
>>>>>>> one's
>>>>>>> ideas about "objects" from discrete, bounded, objective entities to
>>>>>>> ones of
>>>>>>> pragmatically formed, recursive, interdependent "patterns of value
>>>>>>> (processes)".
>>>>>>>
>>>>>>> And, yes, I have found much useful detail presented by Vedanta and
>>>>>>> Buddhist
>>>>>>> scholars. It often surprises me how clearly they present very
>>>>>>> difficult and
>>>>>>> strange (to the Western way of thinking) ideas. But always I believe
>>>>>>> one
>>>>>>> should continually check and verify.
>>>>>>>
>>>>>>>
>>>>>>> Marsha
>>>>>>>
>>>>>>>
>>>>>>>
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