Robert M. Pirsig Quotes

(What makes his world so hard to see clearly is not its strangeness but its usualness).Familiarity can blind you too.

You never gain something but that you lose something.” And now he began to see for the first time the unbelievable magnitude of what man, when he gained power to understand and rule the world in terms of dialectic truths, had lost. He had built empires of scientific capability to manipulate the phenomena of nature into enormous manifestations of his own dreams of power and wealth — but for this he had exchanged an empire of understanding of equal magnitude: an understanding of what it is to be a part of the world, and not an enemy of it.

As a result of his experiments he concluded that imitation was a real evil that had to be broken before real rhetoric teaching could begin. This imitation seemed to be an external compulsion. Little children didn’t have it. It seemed to come later on, possibly as a result of school itself.

That sounded right, and the more he thought about it the more right it sounded. Schools teach you to imitate. If you don’t imitate what the teacher wants you get a bad grade. Here, in college, it was more sophisticated, of course; you were supposed to imitate the teacher in such a way as to convince the teacher you were not imitating, but taking the essence of the instruction and going ahead with it on your own. That got you A’s. Originality on the other hand could get you anything – from A to F. The whole grading system cautioned against it.

The mythos. The mythos is insane. That's what he believed. The mythos that says the forms of this world are real but the Quality of this world is unreal, that is insane!

When she first came here she used to think there was somebody up in those big buildings who knows what's going on here. They would never come down and talk to her. After a while she found out nobody knows what's going on.

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.

The real cycle you're working on is a cycle called yourself.

A single thought begins to grow in his mind, extracted from something he read in the dialogue Phædrus. "And what is written well and what is written badly—need we ask Lysias, or any other poet or orator, who ever wrote or will write either a political or any other work, in metre or out of metre, poet or prose writer, to teach us this?"
What is good, Phædrus, and what is not good—need we ask anyone to tell us these things?

Berge sollte man mit möglichst wenig Anstrengung und ohne Ehrgeiz ersteigen. Unsere eigene Natur sollte das Tempo bestimmen. Wenn man unruhig wird, geht man schneller. Wenn man zu keuchen anfängt, geht man langsamer. Man steigt auf den Berg in einem Zustand, in dem sich Rastlosigkeit und Erschöpfung die Waage halten. Dann, wenn man nicht mehr in Gedanken vorauseilt, ist jeder Schritt nicht mehr bloß ein Mittel zum Zweck, sondern ein einmaliges Ereignis. Dieses Blatt ist gezähnt. Dieser Felsen scheint locker. Von dieser Stelle aus ist der Schnee nicht mehr so gut zu sehen, obwohl man ihm schon näher ist. Das sind Dinge, die man ohnehin wahrnehmen sollte. Nur auf irgendein zukünftiges Ziel hin zu leben ist seicht. Die Flanken des Berges sind es, auf denen Leben gedeiht, nicht der Gipfel. Hier wächst etwas.

It's the sides of the mountain which sustain life, not the top.

The solutions all are simple—after you have arrived at them. But they're simple only when you know already what they are.

An alternative — and better — definition of reality can be found by naming some of its components: air, sunlight, wind, water, the motion of waves, the patterns of clouds before a coming storm. These elements, unlike 20th-century office routines, have been here since before life appeared on this planet, and they will continue long after office routines are gone. They are understood by everyone, not just a small segment of a highly advanced society. When considered on purely logical grounds, they are more real than the extremely transitory lifestyles of the modern civilization the depressed ones want to return to.If this is so, then it follows that those who see sailing as an escape from reality have their understanding of sailing and reality backward. Sailing is not an escape, but a return to and a confrontation of a reality from which modern civilization is itself an escape. For centuries, man suffered from the reality of an Earth that was too dark or too hot or too cold for his comfort, and to escape this he invented complex systems of lighting, heating and air conditioning.Sailing rejects these and returns to the old realities of dark and heat and cold. Modern civilization has found radio, television, movies, nightclubs and a huge variety of mechanized entertainment to titillate our senses and help us escape from the apparent boredom of the Earth and the Sun, the wind and the stars. Sailing returns to these ancient realities.

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.

We're in such a hurry most of the time we never get much chance to talk. The result is a kind of endless day-to-day shallowness, a monotony that leaves a person wondering years later where all the time went and sorry that it's all gone.

To all appearances he was just drifting. In actuality he was just drifting.