Robert M. Pirsig stated that there are 5 levels of moral conflict within the MoQ. By using the MoQ wimple model, we can visualize these levels in a more expansive way. The first conflict arises when the yellow chaotic center of the model manifests an organized resonance and results in the creation of the inorganic layer. The utter freedom of chaos conflicts with the patterned structure of the atom. This is the beginning of our perceptual reality, the deepest layer of our being, the underpinning of our awareness. The inorganic level orders what was previously chaotic dynamic quality into a discretely operating system which values the formation of atoms.
The inorganic layer may seem to conflict with the underlying chaos in a 180 degree fashion in a ladder type of model, but in the MoQ wimple model the conflict is precessional, or at a 90 degreeness, and so what may seem to be a conflict is really a relational precess. It is a resonating, driven by DQ, precessing outwards in all directions which brings original order to original chaos.
The second moral conflict is the inorganic/biological threshold. Exactly where this threshold lies is indeterminate and probablistic because of the precess of 90 degrees occurring within the model. Life seems to value the carbon atom as a means of creating quality events capable of introducing a means of awareness into the universe. Why this is so is open to debate, as there are other atoms available with nearly the same makeup as carbon, silicon for example.
The conflict arising from the biological layer's formation introduces precessional relationships capable of awareness, and in doing so the inorganic layer is subordinated, but only in ways which create higher value situations in the universe. The conflict is at a 90 degreeness and probablistic just as all the moral conflicts are. This seems to allow a synergetic effect to take place at the interfaces of each level.
The third moral conflict is at the social/biological threshold. At this probablistic threshold the individual biological units interact with the environment and create high value situations capable of sustaining the lifeforce within the individual lifeforms. This means a subordination of the individual to the group, but only in ways which form higher value situations for the individual. The U.S. involvement in Vietnam is an example of this. In previous wars, a purpose of creating higher value situations drove individuals to fight and die for the country, but when those high value situations ceased to exist for the war in Vietnam, the biological layer rebelled against its demise for purposelessness...the people rose up and demanded an end to the war.
The fourth moral conflict arises at the social/intellect threshold. The probablistic events in the social layer create high value situations for the sharing of knowledge and results in the intellect layer's formation. Society is subordinate to the intellect, but only in ways which create higher value situations for society to survive. Marxism could be an example...with the great experiment of communism. In the former USSR, the value situations failed to materialize in ways which created betterment and the result was an abandonment of that philosophy and the dissolution of a country.
The fifth moral conflict occurs at the intellect/dynamic threshold and is called the static/dynamic conflict. It is here that the quality precessing the model wimples back to the center of the model in a regenerating fashion little understood at this time.
Here I have placed the 5 levels of moral conflict into the MoQ wimple model. As we can see, each conflict takes place at the threshold of each layer, in a probablistic fashion, as DQ precesses the model in an outward fashion in an all-space-filling wave preceeding in all directions. The fifth level of conflict arises as a result of static quality latching within a vastly greater dynamic universe, or between reality as we know it and reality as it really is.