Robert Pirsig's Zen and the Art of Motorcycle Maintenance: An Inquiry into Values
Confronting crises of technological annihilation and personal madness, Robert Pirsig finds each to be a manifestation of a deeper crisis of Reason. In response) he suggests an alternative to our current paradigm of rationality, the "art of motorcycle maintenance." By showing that our understanding and performance derive from our emotional and evaluative commitments, he challenges the cultural commonplace which construes "subjective" states as distortions of "objective" reality. In so doing, he asserts that "wholeness" or sanity may be achieved only through "passionate caring," and an awareness and acceptance of how our emotions and values shape our experiences. Further, he shows that technology, a manifestation of our values, may be controlled only through emotional and moral commitment. A restorative rhetoric, on Pirsig's analysis is, then, one in which the passions and values are recognized as the very ground of being in and interpreting the world.
The crisis of reason
As he begins his "Chautauqua," Robert Pirsig finds himself in a twofold crisis. He characterizes the public dimension of the crisis as arising in large part from the technological fragmentation of nature and man. Having transformed nature from a field of daffodils into a field for its own potential appropriation, technology, as Marshall McLuhan has noted, now also "shapes and controls the scale of human association and action" (McLuhan 8). Seemingly indifferent to human values and developing under its own logic, technology increasingly isolates us from our natural environment, from one another, and even from ourselves. For though we may be in touch with Belgrade or Toky...
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...ight give, the Sophist being "a hunter of young men of rank and distinction who works not by violence, but by persuasion." ("The Middle Speech of Plato's Phaedrus," Journal of the History of Philosophy, 9 [1971], 421). Pirsig admits that his defense of the Sophists against Plato is not original; indeed such a defense dates to the nineteenth century. Everett Lee Hunt elaborates this point in his "On the Sophists," in The Province of Rhetoric, ed. Joseph Schwartz and John A. Rycenga (New York: Ronald Press, 1965); and in "Plato and Aristotle on Rhetoric and Rhetoricians" (Historical Studies of Rhetoric and Rhetoricians, ed., Raymond F. Nowes [Ithaca, N.Y., Cornell Univ. Press, 1961], p. 20), he writes: "It is to Hegel that the Sophists owe their rehabilitation in modern times." Hunt also shows that Lewes, Grote, Sidgwick and John Stuart Mill all joined in the defense.
This story observes human relations with technology and warns us of the potential consequences of allowing technology to supplement our self-sufficiency. Varshavsky shows us that we will become indistinguishable from technology, that this technology will eventually demand equality, and that this technology will steal our self-sufficiency while also becoming self-reliant. There are hints at Varshavsky’s imagined human-technology relations in current day. Society’s requirement of computers to function in the economy as laborers and consumers is one example. Another instance of society’s reliance on technology is the use of cameras and security systems to ensure safety. Another different type of technology humans rely on is pesticide to grow food for consumption. None of these examples point to technology as a negative aspect of society. On the contrary, technology has allowed human societies to expand and flourish. However, the most poignant example of Varshavsky’s envisioned human-technology relationship is human reliance on the cellphone. To name a few benefits, cellphones allow people to remember things they would otherwise forget, share their ideas with each other, and communicate with people they would normally have trouble maintaining a relationship. Cellphones are becoming a vital part of consumer culture and human existence. Without them society will digress back to a slower social, cultural, and economic existence. Human reliance on cellphones could be the first steps toward Ilya Varshavsky’s “Perpetual Motion” becoming
Technology has been around as long as people have and has been advancing ever since. It is the reason that we have access to the miraculous tools that we do today. From the forks that we eat our supper with to the cars that get us from place to place technology is everywhere. However, with technology advancing at such a rapid pace, it could pose a threat to our future society. In the short stories “Harrison Bergeron” by Kurt Vonnegut and “By the Waters of Babylon” by Stephen Vincent Benet, the authors describe how bleak society could become if we do not take precautions when using technology.
Such controlled environments provide examples of humanities belief that it is more sophisticated and indeed more powerful than the wild. Despite being written some fifty years apart both Brave New World By Aldous Huxley and Blade Runner Directed by Ridley Scott present the same message. Both texts argue that with advancing technology humanity feels itself more sophisticated and more powerful than the natural rhythms of the world. However, at the same time aspects represented in each text point out that Humanity can never be completely isolated from nature.
M.T Anderson’s novel Feed gives readers a representation of a future dystopian world, one in which technology is not simply around us yet embedded inside our heads. Anderson gives a warning for our own society by drawing parallels between our society and the feed. As Anderson describes, "Everything's dead. Everything's dying." (Anderson 180). In this dystopian world, the environment turns into a disaster due to how rapidly technology is advancing, and this concept can relate to our society today. Indeed, society’s life has improved over the decades due to technological advances, however, it brings more damage to the earth.
The scientific and technological advancements of the early 20th century entered people’s daily lives with the intention of bringing the whole of humanity into a brighter, more modern era. However, the darker side of such immense achievement was the increasing encroachment on the previously untouched natural world. Many great minds grew weary of such advances and conveyed their apprehension through the popular literature of the time. The pivotal novel Tess of the D’Urbervilles by Thomas Hardy explores the impact that industrialists with access to technology had on the pastoral countryside and lower classes. Conan Doyle expands on this message in his novel The Hound of the Baskervilles, by examining how the well-educated elite began using science to their advantage, threatening nature in the process. While each novel warns against abusing available technologies, the authors differ in how they believe nature will eventually respond and have incited a debate that has lasted well into the 21st century.
In “You’re 16, You’re Beautiful and You’re a Voter,” author Anya Kamenetz states her belief that the voting age should be lowered to sixteen. Kamenetz gives several premises to her argument.
Originally, technology is an ontological mode of revealing beings in their Being, but modern society has heavily distorted this essence (QCT 319). This distortion comes with the danger of “overwhelming…all other possible ways of revealing” and thereby permanently concealing the true essence of technology (QCT 309). This danger can be removed via the realm of art, where Heidegger promises a mysterious “saving power” that will return modern man to technology’s essence. More accessibly, however we can find this saving power through technology itself and its reduction of humans to a mere standing reserve. In this state, humans experience the primordial moods of anxiety and profound boredom in which they withdraw from all relationships, thus allowing for the establishment of a free relationship to technology.
Socrates was a traveling teacher and talked and challenged everyone he met. Socrates taught the art of persuasive speaking. He did not charge people money like most of the other Sophists did, but he did have similar beliefs as the Sophists. Sophists thought that our minds are cut off from reality and that we are stuck in our own opinions of what the world was like. Socrates believed that reason or nature could not tell us why the world is the way it appears. The Sophists' point of view is best summed up as this: we can never step out of the way things appear.
Paige, Sean. "Professional Athletes as Role Models." Professional Sports. Ed. James D. Torr Farmington Hills, MI: Greenhaven, 2003. 171-80. Print.
While the technocratic paradigm alone has indirectly incited the “growing awareness that scientific and technological progress cannot be equated with the progress of humanity and history”, Pope Francis calls on current civilians to rouse from their dormant lifestyle habits and take action before the entire civilization relies on “new forms of escapism to help endure the emptiness” that technology is slowly spreading—the very same emptiness found in the characters from Brave New World ( Francis
Kids in America also love to watch sports, so they will logically have role models who are professional athletes.
Stalter, Anthony. "Parents Should Not Rely on Athletes as Role Models." Are Athletes Good Role Models? Ed. Geoff Griffin. San Diego: Greenhaven Press, 2005. At Issue. Rpt. from "Barkley Had It Right All Along." Bullz-Eye. 2007. Opposing Viewpoints in Context. Web. 30 Nov. 2013.
Voting is an important civic duty that United States citizens earn when they become 18 years old. Some citizens in the United States wish to change this age to 16. Today’s society views 16 year olds as ignorant, care free, and reckless citizens who are definitely not capable of making an appropriate vote. Although some argue there is no such thing as an inappropriate vote, and that voting is not a test of knowledge, it definitely is. As school systems fail to give the required civic education youth needs, 16-year-olds will not be informed to produce quality votes. Imagine 16 year olds who have no preparation, voting for the President of the United States. There needs to be changes within the civics education before the voting age is even questioned. As well as education, 16 year olds also lack responsibility. They are growing up and are under the pressure of peers, family and media sources. With all the pressure and influences resting on their shoulders they should be able to wait two more years for their own opinions and views to develop. While waiting these 16 year olds can also develop a more concerned outlook on politics and become more engaged. Without youth interest in politics lowering the voting age would be useless. For how much work and time is put in to campaigning and engaging youth, the youth should start to show more concern for their government before the efforts are wasted.
The term serves as an alternate for other phrases referring to the era of modern man, such as “anthropocene” or “capitolocene,” which Haraway disagrees with. Rather than the ominous implications of the anthropocene and capitalocene, the Chthulucene is precarious, but not yet doomed because it consists of “ongoing multispecies stories and practices.” The concept of the Chthulucene implies a one-ness shared by all beings, human and non-human. By rejecting the anthropocene and capitolocene, Haraway also rejects the notion that dictates define the age we are currently living. “Anthro-“ and “capital-“ place a certain amount of blame on single entities, namely humans and capitalism, but in the rest of her work, Haraway suggests that recognizing unity and networks is ultimately more important than assigning fault. While the other terms seem to identify a cause for the modern age, Haraway’s Chtulucene emphasizes a method of thinking about and living with the present. In Haraway’s view, the Chtulucene is a vital part of reimagining our existence in the world. She goes on to discuss “tentacular thinking” and “making kin” as other aspects that are key to creating a sustainable world. In order to continue existing,
Now that the palace was basically finished Louis XIV thought the village needed a touch-up because he wanted the nobles and the court the live there. At its peak the village had a population of 30,000 and inns still could hold hundreds more if needed. Louis XIV want above all is that his city would b...