Tag Archives: Robert Pirsig

Robert Pirsig’s “Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values”

Quality, not subject or object, as the elementary fabric. ἀρετή. A rehabilitation of the sophists.

Some quotes:

If the purpose of scientific method is to select from among a multitude of hypotheses, and if the number of hypotheses grows faster than experimental method can handle, then it is clear that all hypotheses can never be tested. If all hypotheses cannot be tested, then the results of any experiment are inconclusive and the entire scientific method falls short of its goal of establishing proven knowledge. …

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 as a natural resource without knowing it, and now it’s just about depleted. Everyone’s just about out if gumption. And I think it’s about time to return 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. …

What is good, Phaedrus, and what is not good – need we ask anyone to tell us these things?

Anthony McWatt’s discussion of Pirsig’s philosophy in Philosophy Now:

In Zen & the Art of Motorcycle Maintenance, Pirsig first explored the history of the term ‘Quality’, or what the Ancient Greeks called arête, tracing it all the way back to Plato (428-348 BCE). He concluded that the strange position of Quality in today’s West originated with Plato’s division of the human soul into its reason and emotion aspects, in his dialogue the Phaedrus. In this dialogue, Plato gave primary place to reason over emotion. Soon afterwards Aristotle was similarily emphasizing analysis over rhetoric. And as Hugh Lawson-Tancred confirms in the Introduction to his 1991 translation of Aristotle’s Rhetoric: “There are few things that are more to be deplored in Greek culture, and notably in the legacy of Plato, than the wholly forced and unnatural division between… [the] two sister studies” of rhetoric and philosophy (p.57). Eventually this division grew into the ‘subjective versus objective’ way of thinking now largely dominant in the West. So now in the West we have objectivity, reason, logic, and dialectic on the one hand; and subjectivity, emotion, imagination, intuition, and rhetoric on the other. The former terms suggest scientific respectability, while the latter are often assumed to be artistic terms, having little place in science or rationality. It is this Platonic conception of rationality that Pirsig sought to challenge by reconciling the spiritual (for example, Zen), artistic (for example, art) and scientific (for example, motorcycle maintenance) realms within the unifying paradigm of the Metaphysics of Quality. …

Plato was perhaps a little too over-confident in how usable his theory of Forms is in practice. I wonder if it ever crossed his mind that his mentor, Socrates, might have been hinting to him and the other young philosophy students in Athens that the Good and Beauty are actually indefinable? The idea of Forms was, of course, invented by Plato, not Socrates. Unfortunately, as a consequence of Plato’s thinking that reality can be basically defined, Western philosophy is in the state that it is in today: more a handmaiden of science rather than its master. Assuming that words can capture all aspects of reality is an understandable error to make at the very beginning of the Western philosophical tradition… but having said that, it was a metaphysical error avoided by East Asian philosophy. Think about Plato’s allegory of the Cave of Ignorance and escaping from it to see the Sun of the Good, then compare it with the following quote:

“Not by its rising is there light,
Not by its sinking is there darkness
Unceasing, continuous
It cannot be defined…
The image of no-thingness…
Meet it and you do not see its face
Follow it and you do not see its back.”

Dao De Jing, Laozi, Quoted in ZMM, p.253-54

If you think about it long enough, then you’ll see that there was no ‘Cave of Ignorance’ until Plato put Western culture inside its metaphysical darkness for 2,400 years!

Obituary by Paul Vitello in the New York Times:

One of Mr. Pirsig’s central ideas is that so-called ordinary experience and so-called transcendent experience are actually one and the same — and that Westerners only imagine them as separate realms because Plato, Aristotle and other early philosophers came to believe that they were.

But Plato and Aristotle were wrong, Mr. Pirsig said. Worse, the mind-body dualism, soldered into Western consciousness by the Greeks, fomented a kind of civil war of the mind — stripping rationality of its spiritual underpinnings and spirituality of its reason, and casting each into false conflict with the other.

Obituary by Michael Carlson in The Guardian.