Throughout the book, Pirsig’s narrator juxtaposes rational, objective thought with more mystical, subjective ways of thinking. This contrast is evident in the difference between John’s and the narrator’s views on motorcycle maintenance. The narrator calls his own methodical, almost scientific approach the “classical” mindset, while the idealistic, repair-averse outlook John and Silvia share is the “romantic” mindset. The romantic view is a reaction to the classical view’s inability to encompass some aspects of human experience. However, as the book illustrates, neither approach suffices on its own.
The inadequacy of classical reason stymies Phaedrus’s pursuit of knowledge. Phaedrus reasons that there is not yet an explanation for the phenomenon that allows the infinitude of equally rational hypotheses and facts to be sorted and evaluated in terms of their merit. This rational process forces him to abandon the traditional rationality of the scientific method and embark on a new series of philosophical investigations, which culminate in the discovery of Quality. Instead of supplanting reason, however, Quality simply expands it: the narrator writes that Phaedrus “showed a way by which reason may be expanded to include elements that have previously been unassimilable and thus have been considered irrational.”
As the book progresses, calcified forms of academic, scientific, and institutionalized reasoning frequently stand in opposition to Phaedrus’s philosophical goals. Quality is meant to bolster reason by remedying the persistent disharmony between objective “classical” and subjective “romantic” perspectives. However, this disharmony is so entrenched that Phaedrus’s frameshift comes across as irrational. In this way, Pirsig illustrates the tenuous division between the rational and the irrational, and emphasizes the status of “reason” as an arbitrary apparatus that remains in a state of flux.
Rationality and Irrationality ThemeTracker
Rationality and Irrationality Quotes in Zen and the Art of Motorcycle Maintenance
What is in mind is a sort of Chautauqua...that’s the only name I can think of for it...like the traveling tent-show Chautauquas that used to move across America, this America, the one that we are now in, an old-time series of popular talks intended to edify and entertain, improve the mind and bring culture and enlightenment to the ears and thoughts of the hearer. The Chautauquas were pushed aside by faster-paced radio, movies and TV, and it seems to me the change was not entirely an improvement. Perhaps because of these changes the stream of national consciousness moves faster now, and is broader, but it seems to run less deep.
Laws of nature are human inventions, like ghosts. Laws of logic, of mathematics are also human inventions, like ghosts. The whole blessed thing is a human invention, including the idea that it isn’t a human invention. The world has no existence whatsoever outside the human imagination. It’s all a ghost, and in antiquity was so recognized as a ghost, the whole blessed world we live in.…Your common sense is nothing more than the voices of thousands and thousands of these ghosts from the past.
What we have here is a conflict of visions of reality. The world as you see it right here, right now, is reality, regardless of what the scientists say it might be. That’s the way John sees it. But the world as revealed by its scientific discoveries is also reality, regardless of how it may appear, and people in John’s dimension are going to have to do more than just ignore it if they want to hang on to their vision of reality. …
What you’ve got here, really, are two realities, one of immediate artistic appearance and one of underlying scientific explanation, and they don’t match and they don’t fit and they don’t really have much of anything to do with one another. That’s quite a situation. You might say there’s a little problem here.
But he saw a sick and ailing thing happening and he started cutting deep, deeper and deeper to get at the root of it. He was after something. That is important. He was after something and he used the knife because that was the only tool he had. But he took on so much and went so far in the end his real victim was himself.
What has become an urgent necessity is a way of looking at the world that does violence to neither of these two kinds of understanding and unites them into one. Such an understanding will not reject sand-sorting or contemplation of unsorted sand for its own sake. Such an understanding will instead seek to direct attention to the endless landscape from which the sand is taken. That is what Phædrus, the poor surgeon, was trying to do.
The number of rational hypotheses that can explain any given phenomenon is infinite.
This divorce of art from technology is completely unnatural. It’s just that it’s gone on so long you have to be an archeologist to find out where the two separated. Rotisserie assembly is actually a long-lost branch of sculpture, so divorced from its roots by centuries of intellectual wrong turns that just to associate the two sounds ludicrous.
Quality—you know what it is, yet you don’t know what it is. But that’s self-contradictory. But some things are better than others, that is, they have more quality. But when you try to say what the quality is, apart from the things that have it, it all goes poof! There’s nothing to talk about. But if you can’t say what Quality is, how do you know what it is, or how do you know that it even exists? If no one knows what it is, then for all practical purposes it doesn’t exist at all. But for all practical purposes it really does exist.
Phaedrus’ refusal to define Quality, in terms of this analogy, was an attempt to break the grip of the classical sandsifting mode of understanding and find a point of common understanding between the classic and romantic worlds. Quality, the cleavage term between hip and square, seemed to be it. Both worlds used the term. Both knew what it was. It was just that the romantic left it alone and appreciated it for what it was and the classic tried to turn it into a set of intellectual building blocks for other purposes. Now, with the definition blocked, the classic mind was forced to view Quality as the romantic did, undistorted by thought structures.
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.
No, he did nothing for Quality or the Tao. What benefited was reason. He showed a way by which reason may be expanded to include elements that have previously been unassimilable and thus have been considered irrational. I think it’s the overwhelming presence of these irrational elements crying for assimilation that creates the present bad quality, the chaotic, disconnected spirit of the twentieth century.
Stuckness shouldn’t be avoided. It’s the psychic predecessor of all real understanding. An egoless acceptance of stuckness is a key to an understanding of all Quality, in mechanical work as in other endeavors. It’s this understanding of Quality as revealed by stuckness which so often makes self-taught mechanics so superior to institute-trained men who have learned how to handle everything except a new situation.
The way to solve the conflict between human values and technological needs is not to run away from technology. That’s impossible. The way to resolve the conflict is to break down the barriers of dualistic thought that prevent a real understanding of what technology is ... not an exploitation of nature, but a fusion of nature and the human spirit into a new kind of creation that transcends both. When this transcendence occurs in such events as the first airplane flight across the ocean or the first footstep on the moon, a kind of public recognition of the transcendent nature of technology occurs. But this transcendence should also occur at the individual level, on a personal basis, in one’s own life, in a less dramatic way.
A very strong case can be made for the statement that science grows by its mu answers more than by its yes or no answer. Yes or no confirms or denies a hypothesis. Mu says the answer is beyond the hypothesis. Mu is the "phenomenon" that inspires scientific enquiry in the first place! There’s nothing mysterious or esoteric about it. It’s just that our culture has warped us to make a low value judgment of it.
Quality! Virtue! Dharma! That is what the Sophists were teaching! Not ethical relativism. Not pristine "virtue." But areté. 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. He has been doing it right all along.