Robert M. Pirsig citáty

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Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: My personal feeling is that this is how any further improvement of the world will be done: by individuals making Quality decisions and that's all. God, I don't want to have any more enthusiasm for big programs full of social planning for big masses of people that leave individual Quality out. These can be left alone for a while. There's a place for them but they've got to be built on a foundation of Quality within the individuals involved. We've had that individual Quality in the past, exploited it as a natural resource without knowing it, and now it's just about depleted. Everyone's just about out of gumption. And I think it's about time to return to the rebuilding of this American resource—individual worth. There are political reactionaries who've been saying something close to this for years. I'm not one of them, but to the extent they're talking about real individual worth and not just an excuse for giving more money to the rich, they're right. We do need a return to individual integrity, self-reliance and old-fashioned gumption. We really do.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 17
Kontext: Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you are no longer thinking ahead, each footstep isn't just a means to an an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain that sustain life, not the top. Here's where things grow. <!-- p. 205

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: The city closes in on him now, and in his strange perspective it becomes the antithesis of what he believes. The citadel not of Quality, the citadel of form and substance. Substance in the form of steel sheets and girders, substance in the form of concrete piers and roads, in the form of brick, of asphalt, of auto parts, old radios, and rails, dead carcasses of animals that once grazed the prairies. Form and substance without Quality. That is the soul of this place. Blind, huge, sinister and inhuman: seen by the light of fire flaring upward in the night from the blast furnaces in the south, through heavy coal smoke deeper and denser into the neon of BEER and PIZZA and LAUNDROMAT signs and unknown and meaningless signs along meaningless straight streets going off into other straight streets forever.
If it was all bricks and concrete, pure forms of substance, clearly and openly, he might survive. It is the little, pathetic attempts at Quality that kill.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 20
Kontext: Any philosophic explanation of Quality is going to be both false and true precisely because it is a philosophic explanation. The process of philosophic explanation is an analytic process, a process of breaking something down into subjects and predicates. What I mean (and everybody else means) by the word ‘quality’ cannot be broken down into subjects and predicates. This is not because Quality is so mysterious but because Quality is so simple, immediate and direct.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 1
Kontext: I would like not to cut any new channels of consciousness but simply dig deeper into old ones that have become silted in with the debris of thoughts grown stale and platitudes too often repeated. "What's new?" is an interesting and broadening eternal question, but one which, if pursued exclusively, results only in an endless parade of trivia and fashion, the silt of tomorrow. I would like, instead, to be concerned with the question "What is best?," a question which cuts deeply rather than broadly, a question whose answers tend to move the silt downstream. There are eras of human history in which the channels of thought have been too deeply cut and no change was possible, and nothing new ever happened, and "best" was a matter of dogma, but that is not the situation now. Now the stream of our common consciousness seems to be obliterating its own banks, losing its central direction and purpose, flooding the lowlands, disconnecting and isolating the highlands and to no particular purpose other than the wasteful fulfillment of its own internal momentum. Some channel deepening seems called for.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: The Professor of Philosophy has made a mistake. He's wasted his disciplinary authority on an innocent student while Phædrus, the guilty one, the hostile one, is still at large. And getting larger and larger. Since he has asked no questions there is now no way to cut him down. And now that he sees how the questions will be answered he's certainly not about to ask them.
The innocent student stares down at the table, face red, hands shrouding his eyes. His shame becomes Phædrus' anger. In all his classes he never once talked to a student like that. So that's how they teach classics at the University of Chicago. Phædrus knows the Professor of Philosophy now. But the Professor of Philosophy doesn't know Phædrus.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: Lightning hits!
Quality! Virtue! Dharma! That is what the Sophists were teaching! Not ethical relativism. Not pristine "virtue." But aretê. Excellence. Dharma! Before the Church of Reason. Before substance. Before form. Before mind and matter. Before dialectic itself. Quality had been absolute. Those first teachers of the Western world were teaching Quality, and the medium they had chosen was that of rhetoric.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: Technology is blamed for a lot of this loneliness, since the loneliness is certainly associated with the newer technological devices—TV, jets, freeways and so on—but I hope it's been made plain that the real evil isn't the objects of technology but the tendency of technology to isolate people into lonely attitudes of objectivity. It's the objectivity, the dualistic way of looking at things underlying technology, that produces the evil. That's why I went to so much trouble to show how technology could be used to destroy the evil. A person who knows how to fix motorcycles—with Quality—is less likely to run short of friends than one who doesn't. And they aren't going to see him as some kind of object either. Quality destroys objectivity every time.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: Quality tends to fan out like waves. The Quality job he didn't think anyone was going to see is seen, and the person who sees it feels a little better because of it, and is likely to pass that feeling on to others, and in that way the Quality tends to keep on going.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 6
Kontext: The romantic mode is primarily inspirational, imaginative, creative, intuitive. Feelings rather than facts predominate. "Art" when it is opposed to "Science" is often romantic. It does not proceed by reason or by laws. It proceeds by feeling, intuition and esthetic conscience. In the northern European cultures the romantic mode is usually associated with femininity, but this is certainly not a necessary association.
The classic mode, by contrast, proceeds by reason and by laws—which are themselves underlying forms of thought and behavior. In the European cultures it is primarily a masculine mode and the fields of science, law and medicine are unattractive to women largely for this reason. Although motorcycle riding is romantic, motorcycle maintenance is purely classic.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29, quoted from The Greeks by H. D. F. Kitto.
Kontext: "The hero of the Odyssey is a great fighter, a wily schemer, a ready speaker, a man of stout heart and broad wisdom who knows that he must endure without too much complaining what the gods send; and he can both build and sail a boat, drive a furrow as straight as anyone, beat a young braggart at throwing the discus, challenge the Pheacian youth at boxing, wrestling or running; flay, skin, cut up and cook an ox, and be moved to tears by a song. He is in fact an excellent all-rounder; he has surpassing aretê.
"Aretê implies a respect for the wholeness or oneness of life, and a consequent dislike of specialization. It implies a contempt for efficiency—or rather a much higher idea of efficiency, an efficiency which exists not in one department of life but in life itself."

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: It is an immortal dialogue, strange and puzzling at first, but then hitting you harder and harder, like truth itself. What Phædrus has been talking about as Quality, Socrates appears to have described as the soul, self-moving, the source of all things. There is no contradiction. There never really can be between the core terms of monistic philosophies. The One in India has got to be the same as the One in Greece. If it's not, you've got two. The only disagreements among the monists concern the attributes of the One, not the One itself. Since the One is the source of all things and includes all things in it, it cannot be defined in terms of those things, since no matter what thing you use to define it, the thing will always describe something less than the One itself. The One can only be described allegorically, through the use of analogy, of figures of imagination and speech. Socrates chooses a heaven-and-earth analogy, showing how individuals are drawn toward the One by a chariot drawn by two horses.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: My personal feeling is that this is how any further improvement of the world will be done: by individuals making Quality decisions and that's all. God, I don't want to have any more enthusiasm for big programs full of social planning for big masses of people that leave individual Quality out. These can be left alone for a while. There's a place for them but they've got to be built on a foundation of Quality within the individuals involved. We've had that individual Quality in the past, exploited it as a natural resource without knowing it, and now it's just about depleted. Everyone's just about out of gumption. And I think it's about time to return to the rebuilding of this American resource—individual worth. There are political reactionaries who've been saying something close to this for years. I'm not one of them, but to the extent they're talking about real individual worth and not just an excuse for giving more money to the rich, they're right. We do need a return to individual integrity, self-reliance and old-fashioned gumption. We really do.

Lila (1991)
Kontext: Between the subject and the object lies the value. This Value is more immediate, more directly sensed than any 'self' or any 'object' to which it may be later assigned. It is more real than the stove. Whether the stove is the cause of the low quality or whether possibly something else is the cause is not yet absolutely certain. But that the quality is low is absolutely certain. It is the primary empirical reality from which such things as stoves and heat and oaths and self are later intellectually constructed.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 6
Identifying his "destroyed" personality as "Phædrus"
Kontext: Now I want to begin to fulfill a certain obligation by stating that there was one person, no longer here, who had something to say, and who said it, but whom no one believed or really understood. Forgotten. For reasons that will become apparent I'd prefer that he remain forgotten, but there's no choice other than to reopen his case.
I don't know his whole story. No one ever will, except Phædrus himself, and he can no longer speak. But from his writings and from what others have said and from fragments of my own recall it should be possible to piece together some kind of approximation of what he was talking about.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: The bones of the Sophists long ago turned to dust and what they said turned to dust with them and the dust was buried under the rubble of declining Athens through its fall and Macedonia through its decline and fall. Through the decline and death of ancient Rome and Byzantium and the Ottoman Empire and the modern states—buried so deep and with such ceremoniousness and such unction and such evil that only a madman centuries later could discover the clues needed to uncover them, and see with horror what had been done.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: Technology is blamed for a lot of this loneliness, since the loneliness is certainly associated with the newer technological devices—TV, jets, freeways and so on—but I hope it's been made plain that the real evil isn't the objects of technology but the tendency of technology to isolate people into lonely attitudes of objectivity. It's the objectivity, the dualistic way of looking at things underlying technology, that produces the evil. That's why I went to so much trouble to show how technology could be used to destroy the evil. A person who knows how to fix motorcycles—with Quality—is less likely to run short of friends than one who doesn't. And they aren't going to see him as some kind of object either. Quality destroys objectivity every time.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: No one sees it yet, but they will soon enough. The Chairman of the Committee on Analysis of Ideas and Study of Methods has just been shot down in his own classroom.
Now he is speechless. He can't think of a word to say. The silence which so built his image at the beginning of the class is now destroying it. He doesn't understand from where the shot has come. He has never confronted a living Sophist. Only dead ones.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 1
Kontext: You see things vacationing on a motorcycle in a way that is completely different from any other. In a car you're always in a compartment, and because you're used to it you don't realize that through that car window everything you see is just more TV. You're a passive observer and it is all moving by you boringly in a frame.

Zen and the Art of Motorcycle Maintenance (1974), Afterword (1984)
Kontext: The hippies had in mind something that they wanted, and were calling it "freedom," but in the final analysis "freedom" is a purely negative goal. It just says something is bad. Hippies weren't really offering any alternatives other than colorful short-term ones, and some of these were looking more and more like pure degeneracy. Degeneracy can be fun but it's hard to keep up as a serious lifetime occupation.

Zen and the Art of Motorcycle Maintenance (1974), Afterword (1984)
Kontext: Uncle Tom's Cabin was no literary masterpiece but it was a culture-bearing book. It came at a time when the entire culture was about to reject slavery. People seized upon it as a portrayal of their own new values and it became an overwhelming success.
The success of Zen and the Art of Motorcycle Maintenance seems the result of this culture-bearing phenomenon. The involuntary shock treatment described here is against the law today. It is a violation of human liberty. The culture has changed.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 7
Kontext: When you look directly at an insane man all you see is a reflection of your own knowledge that he's insane, which is not to see him at all. To see him you must see what he saw and when you are trying to see the vision of an insane man, an oblique route is the only way to come at it.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: Dialectic, which is the parent of logic, came itself from rhetoric. Rhetoric is in turn the child of the myths and poetry of ancient Greece. That is so historically, and that is so by any application of common sense. The poetry and the myths are the response of a prehistoric people to the universe around them made on the basis of Quality. It is Quality, not dialectic, which is the generator of everything we know.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: Fantastic, Phædrus thinks, that he should have remembered that. It just demolishes the whole dialectical position. That may just be the whole show right there. Of course it's an analogy. Everything is an analogy. But the dialecticians don't know that.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: No one sees it yet, but they will soon enough. The Chairman of the Committee on Analysis of Ideas and Study of Methods has just been shot down in his own classroom.
Now he is speechless. He can't think of a word to say. The silence which so built his image at the beginning of the class is now destroying it. He doesn't understand from where the shot has come. He has never confronted a living Sophist. Only dead ones.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 7
Kontext: They had made the mistake of thinking of a personality as some sort of possession, like a suit of clothes, which a person wears. But apart from a personality what is there? Some bones and flesh. A collection of legal statistics, perhaps, but surely no person. The bones and flesh and legal statistics are the garments worn by the personality, not the other way around.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Kontext: For three days and three nights, Phædrus stares at the wall of the bedroom, his thoughts moving neither forward nor backward, staying only at the instant. His wife asks if he is sick, and he does not answer. His wife becomes angry, but Phædrus listens without responding. He is aware of what she says but is no longer able to feel any urgency about it. Not only are his thoughts slowing down, but his desires too. And they slow and slow, as if gaining an imponderable mass. So heavy, so tired, but no sleep comes. He feels like a giant, a million miles tall. He feels himself extending into the universe with no limit.
He begins to discard things, encumbrances that he has carried with him all his life. He tells his wife to leave with the children, to consider themselves separated. Fear of loathsomeness and shame disappear when his urine flows not deliberately but naturally on the floor of the room. Fear of pain, the pain of the martyrs is overcome when cigarettes burn not deliberately but naturally down into his fingers until they are extinguished by blisters formed by their own heat. His wife sees his injured hands and the urine on the floor and calls for help.
But before help comes, slowly, imperceptibly at first, the entire consciousness of Phædrus begins to come apart — to dissolve and fade away. Then gradually he no longer wonders what will happen next. He knows what will happen next, and tears flow for his family and for himself and for this world.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: The Immortal Principle was first called water by Thales. Anaximenes called it air. The Pythagoreans called it number and were thus the first to see the Immortal Principle as something nonmaterial. Heraclitus called the Immortal Principle fire and introduced change as part of the Principle. He said the world exists as a conflict and tension of opposites. He said there is a One and there is a Many and the One is the universal law which is immanent in all things. Anaxagoras was the first to identify the One as nous, meaning "mind."
Parmenides made it clear for the first time that the Immortal Principle, the One, Truth, God, is separate from appearance and from opinion, and the importance of this separation and its effect upon subsequent history cannot be overstated. It's here that the classic mind, for the first time, took leave of its romantic origins and said, "The Good and the True are not necessarily the same," and goes its separate way. Anaxagoras and Parmenides had a listener named Socrates who carried their ideas into full fruition.

Zdroj: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Kontext: It's paradoxical that where people are the most closely crowded, in the big coastal cities in the East and West, the loneliness is the greatest. Back where people were so spread out in western Oregon and Idaho and Montana and the Dakotas you'd think the loneliness would have been greater, but we didn't see it so much.
The explanation, I suppose, is that the physical distance between people has nothing to do with loneliness. It's psychic distance, and in Montana and Idaho the physical distances are big but the psychic distances between people are small, and here it's reversed.