Robert M. Pirsig

I think that if we are going to reform the world, and make it a better place to live in, the way to do it is not with talk about relationships of a political nature, which are inevitably dualistic, full of subjects and objects and their relationship to one another; or with programs full of things for other people to do. I think that kind of approach starts it at the end and presumes the end is the beginning. Programs of a political nature are important end products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if the individual values are right. The place to improve the world is first in one's own heart and head and hands, and then work outward from there. Other people can talk about how to expand the destiny of mankind. I just want to talk about how to fix a motorcycle.

Aristotle has always been eminently attackable and eminently attacked throughout history, and shooting down Aristotle's patent absurdities, like shooting fish in a barrel, didn't afford much satisfaction.

Poincaré wrote, "If a phenomenon admits of a complete mechanical explanation it will admit of an infinity of others which will account equally well for all the peculiarities disclosed by experiment." This was the statement made by Phædrus in the laboratory; it raised the question that failed him out of school.

I've noticed that people who have never worked with steel have trouble seeing this—that the motorcycle is primarily a mental phenomenon. They associate metal with given shapes—pipes, rods, girders, tools, parts—all of them fixed and inviolable, and think of it as primarily physical. But a person who does machining or foundry work or forge work or welding sees "steel" as having no shape at all. Steel can be any shape you want if you are skilled enough, and any shape but the one you want if you are not.

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.

Zen is the "spirit of the valley." The only Zen you find on the tops of mountains is the Zen you bring up there.

The mythos-over-logos argument points to the fact that each child is born as ignorant as any caveman. What keeps the world from reverting to the Neandertal with each generation is the continuing, ongoing mythos, transformed into logos but still mythos, the huge body of common knowledge that unites our minds as cells are united in the body of man. To feel that one is not so united, that one can accept or discard this mythos as one pleases, is not to understand what the mythos is.

Dialectic generally means "of the nature of the dialogue," which is a conversation between two persons. Nowadays it means logical argumentation. It involves a technique of cross-examination, by which truth is arrived at.

What's happening is that each year our old flat earth of conventional reason becomes less and less adequate to handle the experiences we have and this is creating widespread feelings of topsy-turviness. As a result we're getting more and more people in irrational areas of thought—occultism, mysticism, drug changes and the like—because they feel the inadequacy of classical reason to handle what they know are real experiences.

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.

Socrates is not just expounding noble ideas in a vacuum. He is in the middle of a war between those who think truth is absolute and those who think truth is relative. He is fighting that war with everything he has. The Sophists are the enemy.

Now Plato's hatred of the Sophists makes sense. He and Socrates are defending the Immortal Principle of the Cosmologists against what they consider to be the decadence of the Sophists. Truth. Knowledge. That which is independent of what anyone thinks about it. The ideal that Socrates died for. The ideal that Greece alone possesses for the first time in the history of the world. It is still a very fragile thing. It can disappear completely. Plato abhors and damns the Sophists without restraint, not because they are low and immoral people—there are obviously much lower and more immoral people in Greece he completely ignores. He damns them because they threaten mankind's first beginning grasp of the idea of truth. That's what it is all about.

The real cycle you're working on is a cycle called yourself. The machine that appears to be "out there" and the person that appears to be "in here" are not two separate things. They grow toward Quality or fall away from Quality together.