[MD] Contradiction and incoherence.

[Antonio Roberto Maestrello]

Hi guys.
What do you mean, precisely?
Is definition limiting?
Is it right that the day doesn´t change to night, or spring to summer, and
then autumn and winter?
There are day and night, spring and summer and autumn and winter.
Antonio Roberto

2012/3/23 Jan-Anders Andersson <jananderses at telia.com>

> Hi Marsha
>
> I think our Western type of experience has something to tell the guys on
> the streets of the East with their waterpipes and handmade sitars:
>
> http://youtu.be/RVGrsH57Pl0
>
> best wishes
>
> Jan Anders
>
>
> 21 mar 2012 kl. 22.44 skrev moq_discuss-request at lists.moqtalk.org:
>
> > This is supported by Herbert Guenther 204 (1957, p.144) who adds:
> >
> > Experience is the central theme of Buddhism, not theoretical postulation
> and deductive verification. Since no experience occurs more than once and
> all repeated experiences actually are only analogous occurrences, it
> follows that a thing or material substance can only be said to be a series
> of events interpreted as a thing, having no more substantiality than any
> other series of events we may arbitrarily single out.
> >
> > After some thought, I think Guenther?s comment is valid as I can?t think
> of any events that are repeated exactly. Moreover, like the concept of
> ?self?, there?s no absolute objective rule to judge when one event starts
> and another stops. This means that any concept or term is fundamentally
> indeterminate, imprecise and, as time passes, increasingly less useful.
> >
> >
> >
> > On Mar 21, 2012, at 4:53 PM, MarshaV <valkyr at att.net> wrote:
> >
> >>
> >>
> >> 5.8.4. THE MOQ, DUKKHA AND AVIDYA (IGNORANCE) It?s fairly obvious from
> reading Pirsig?s texts that SOM is perceived by him as an example of
> ignorant thinking. Briefly, this is due to such systems ignoring the
> reality of Dynamic Quality. Why this is particularly ignorant is explained
> by the ?Three Aspects? of the Cittamatra school of Mahayana Buddhism. 201
> >>
> >> Williams (1988, p.83) states that the First Aspect refers to the
> falsifying activity of language which implies independent and permanent
> existence to things. As Hagen 202 (1997, p.30) notes, one of the most
> fundamental truths noted by the Buddha is that all aspects of our
> experience are in constant flux and change. According to the Buddha, when a
> person ignores this truth they subject themselves to dukkha.
> >>
> >> _Dukkha_ has been notorious in evading exact translation to English.
> Hagen (1997, p.25) notes that the word is originally derived from a
> Sanskrit word referring to a wheel out-of-kilter. 203
> >>
> >>
> >>
> >> On Mar 21, 2012, at 4:49 PM, MarshaV <valkyr at att.net> wrote:
> >>
> >>>
> >>>
> >>>
> >>> "Like Pirsig, Nishida follows the thought of Nagarjuna and rejects the
> SOM ?object logic? conceptualisation of reality. Instead, Nishida uses the
> more Eastern orientated ?concrete logic? (or ?logic of nothingness?) which
> perceives reality as holistic and constantly changing; where identities are
> momentary (and, therefore, always ?negating? themselves). A theme prevalent
> in Nishida?s ?concrete logic? (as well as the MOQ and much of Buddhist
> thought), is the recognition of the ?self? as just a useful abstraction."
> >>>
> >>>      (MoQ Textbook)
> >>>
> >>>
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