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.
The ‘it’ is a kind of force that gives rise to technology, something undefined, but inhuman, mechanical, lifeless, a blind monster, a death force. Something hideous they are running from but know they can never escape.
I try always to pick a book far over his head and read it as a basis for questions and answers, rather than without interruption. I read a sentence or two, wait for him to come up with his usual barrage of questions, answer them, then read another sentence or two. Classics read well this way.
Each machine has its own, unique personality which probably could be defined as the intuitive sum total of everything you know and feel about it. This personality constantly changes, usually for the worse, but sometimes surprisingly for the better, and it is this personality that is the real object of motorcycle maintenance.
I thought I would wait until something went wrong with his machine and then I would help him fix it and that way get him into it, but I goofed that one myself because I didn’t understand this difference in the way he looked at things.
In its place grew that old feeling I’ve talked about before, a feeling that there’s something bigger involved than is apparent on the surface. You follow these little discrepancies long enough and they sometimes open up into huge revelations. There was just a feeling on my part that this was something a little bigger than I wanted to take on without thinking about it, and I turned instead to my usual habit of trying to extract causes and effects to see what was involved that could possibly lead to such an impasse between John’s view of that lovely shim and my own.
You get the illusion that all those parts are just there and are being named as they exist. But they can be named quite differently and organized quite differently depending on how the knife moves.
With a single stroke of analytic thought he split the whole world into parts of his own choosing, split the parts and split the fragments of the parts, finer and finer and finer until he had reduced it to what he wanted it to be.
All the time we are aware of millions of things around us – these changing shapes, these burning hills, the sound of the engine, the feel of the throttle, each rock and weed and fence post and piece of debris beside the road – aware of these things but not really conscious of them unless there is something unusual or unless they reflect something we are predisposed to see. We could not possibly be conscious of these things and remember all of them because our mind would be so full of useless details we would be unable to think.
We take a handful of sand from the endless landscape of awareness around us and call that handful of sand the world.
The true system, the real system, is our present construction of systematic thought itself, rationality itself, and if a factory is torn down but the rationality which produced it is left standing, then that rationality will simply produce another factory.
He felt that institutions such as schools, churches, governments and political organizations of every sort all tended to direct thought for ends other than truth, for the perpetuation of their own functions, and for the control of individuals it is the service of these functions.
What is the truth and how do you know it when you have it? . . . How do we really know anything? Is there an ‘I,’ a ‘soul,’ which knows, or is this soul merely cells coordinating senses? . . . Is reality basically changing, or is it fixed and permanent? . . . When it’s said that something means something, what’s meant by that?
To follow Kant one must also understand something about the Scottish philosopher David Hume.
Science works with chunks and bits and pieces of things with the continuity presumed, and DeWeese works only with the continuities of things with the chunks and bits and pieces presumed.
I’ve heard it said that the only real learning results from hang-ups, where instead of expanding the branches of what you already know, you have to stop and drift laterally for a while until you come across something that allows you to expand the roots of what you already know.
She was blocked because she was trying to repeat, in her writing, things she had already heard, just as on the first day he had tried to repeat things he had already decided to say. She couldn’t think of anything to write about Bozeman because she couldn’t recall anything she had heard worth repeating. She was strangely unaware that she could look and see freshly for herself, as she wrote, without primary regard for what had been said before.
Instead of wasting money and time as a high-status mule, he would now have to get a job as a low-status mule, maybe as a mechanic. Actually his real status would go up. He would be making a contribution for a change.
So he would come back to our degreeless and gradeless school, but with a difference. He’d no longer be a grade-motivated person. He’d be a knowledge-motivated person. He would need no external pushing to learn. His push would come from inside. He’d be a free man.
Any effort that has self-glorification as its final endpoint is bound to end in disaster. Now we’re paying the price. When you try to climb a mountain to prove how big you are, you almost never make it.
What happens is I read a sentence, he comes up with a long series of questions about it and then, when he’s satisfied, I read the next sentence.
In terms of our old dichotomy, what’s being said is, ‘Don’t base your decisions on romantic surface appeal without considering classical underlying form.’
We invent earth and heavens, trees, stones and oceans, gods, music, arts, language, philosophy, engineering, civilization and science. We call these analogues reality. And they are reality. We mesmerize our children in the name of truth into knowing that they are reality. We throw anyone who does not accept these analogues into an insane asylum. But that which causes us to invent the analogues is Quality.
One thing about pioneers that you don’t hear mentioned is that they are invariably, by their nature, mess-makers. They go forging ahead, seeing only their noble, distant goal, and never notice any of the crud and debris they leave behind them.
The right facts, the ones we really need, are not only passive, they are damned elusive, and we’re not going to just sit back and ‘observe’ them. We’re going to have to be in there looking for them or we’re going to be here a long time. Forever. As Poincaré pointed out, there must be a subliminal choice of what facts we observe.
You have to have some feeling for the quality of the work. You have to have a sense of what’s good. That is what carries you forward. This sense isn’t just something you’re born with, although you are born with it. It’s also something you can develop.
Stuckness shouldn’t be avoided. It’s the psychic predecessor of all real understanding.
The effort of fathoming what is in another’s mind creates a distortion of what is seen. I’m trying, I suppose, for some situation in which whatever it is emerges undistorted.
The gumption-filling process occurs when one is quiet long enough to see and hear and feel the real universe, not just one’s own stale opinions about it.
Throughout the process of fixing the machine things always come up, low-quality things, from a dusted knuckle to an accidentally ruined ‘irreplaceable’ assembly. These drain off gumption, destroy enthusiasm and leave you so discouraged you want to forget the whole business. I call these things ‘gumption traps.’
you’d be amazed at how you can modify parts designs so that you can make them with your equipment, and the work isn’t nearly as slow or frustrating as a wait for some smirking parts man to send away to the factory. And the work is gumption building, not gumption destroying. To run a cycle with parts in it you’ve made yourself gives you a special feeling you can’t possibly get from strictly store-bought parts.
this internal part of the field can be broken down into three main types of internal gumption traps: those that block affective understanding, called ‘value traps’; those that block cognitive understanding, called ‘truth traps’; and those that block psychomotor behavior, called ‘muscle traps.’
The making of a painting or the fixing of a motorcycle isn’t separate from the rest of your existence. If you’re a sloppy thinker the six days of the week you aren’t working on your machine, what trap avoidances, what gimmicks, can make you all of a sudden sharp on the seventh? It all goes together.
If one builds a house using the plumb-line and spirit-level methods he does so because a straight vertical wall is less likely to collapse and thus has higher Quality than a crooked one. Quality isn’t method. It’s the goal toward which method is aimed.
Science is ‘value free.’ The inability of science to grasp Quality, as an object of enquiry, makes it impossible for science to provide a scale of values.
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 Neanderthal 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.
Or if he takes whatever dull job he’s stuck with – and they are all, sooner or later, dull – and, just to keep himself amused, starts to look for options of Quality, and secretly pursues these options, just for their own sake, thus making an art out of what he is doing, he’s likely to discover that he becomes a much more interesting person and much less of an object to the people around him because his Quality decisions change him too.
I’m sure if I knew a lot more about it I would see a lot more and not find it primitive at all.
What is essential to understand at this point is that until now there was no such thing as mind and matter, subject and object, form and substance. Those divisions are just dialectical inventions that come later.
The modern mind sometimes tends to balk at the thought of these dichotomies being inventions and says, ‘Well, the divisions were there for the Greeks to discover,’ and you have to say, ‘Where were they? Point to them!’
To Phaedrus, this backlight from the conflict between the Sophists and the Cosmologists adds an entirely new dimension to the Dialogues of Plato.
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.
Culture-bearing books challenge cultural value assumptions and often do so at a time when the culture is changing in favor of their challenge.
What had to be seen was that the Chris I missed so badly was not an object but a pattern, and that although the pattern included the flesh and blood of Chris, that was not all there was to it. The pattern was larger than Chris and myself, and related us in ways that neither of us understood completely and neither of us was in complete control of.
The book is, as the title says, about Zen and about motorcycle maintenance, but it is also about a unification of spiritual feeling and technological thought. Part of its thesis is that the division between these is a deep root of the discontent of our age, and it offers some heterodox solutions.