禅和摩托车维修艺术

And what is good, Phaedrus,
And what is not good --
Need we ask anyone to tell us these things?

An inquiry into values

出于某种急切的需求, 我需要读这本书,
我急切地, 急切地, 需要重新整理我的价值观.
为了避免自己成为被自己厌恶的存在.

Riding in the tracks of Pirsig’s Zen | MotorcycleBlog

写在前面

我是带着两个目的来读这本书的,

1. 弄清楚价值的问题
2. 弄清楚巅峰艺术中提到的 Poincare's Creative Cycle

这并不是一篇严格意义的读书笔记，更像是一篇旅游游记。

Part I

Chautauqua

故事的开始: 一个人应该在多大程度上独立维修自己的摩托车?

节育的问题:
无法说服对方的理由: 并不认为符合社会的实际需求有何好处, 他自有比实用更重要的价值观

价值观的第一次出现, 理性的, 符合大众需求的, 不一定会被接纳.

水龙头的问题:
科技?

的确, 作者写这本书的时候, 科技的兴起逐渐步入生活, 当时的人们对科技可能仍有抵触; 现在的我们, 科技几乎已经成为了我们的生活的一部分, 游戏, b 站,小红书等等, 这些产品无一不影响着我们的生活, 但我们是接受这些产品的第一代人, 我们该如何去对待这些新兴的电子产物.
思薇雅夫妇对摩托车的态度可能能给我一些参考意见.

**佛陀或是耶稣坐在电脑和变速器的齿轮旁修行, 会像坐在山顶和莲花座上一样自在.**

对科学的一次攻击: 自然的法则是人类发明的, 就像鬼的存在一样. 逻辑学, 数学都是如此, 所有值得赞美的事情, 都是人类的发明. 如果你认为不是, 你的这一思想本身仍是人类发明的一部分. 这个世界也是人类所想象出来的, 整体来说也是一种鬼魂.

没有人类 1 + 1 就不等于 2? 没有人类都不会有 1. 但这些鬼魂, 却能很好的在这个世界得到体现. 人们祈雨, 然后下雨了, 于是人们相信神; 人们通过计算, 发现了万有引力, 于是人们相信自然科学. 这二者本质上是一样的.

但祈雨并不一定会下雨, 而自然科学的再现却是确定的.
一次对科学的攻击.

作者带的随身物品里有一本梭罗的 瓦尔登湖, 这也是我最喜欢的书.
作者提到了一种读书的方式, 我觉得很有意思, 以后我要是有孩子的话也可以这样教他读书.

" 我也不知道, 因果似乎无法解释他的状况. 因果逻辑是思想上的产物, 我认为精神疾病先于人的思想. "

不只是精神疾病, 很多精神问题 (包括但不限于性别认知等) 也是这样的, 如果都无法用因果逻辑去解释的, 作为一个旁观者, 能够给予的也只有情感支持了吧.

古典和浪漫
虽然骑摩托车旅行是件浪漫的事, 但是维修摩托车却全然是古典的行为.

分析 " 分析 " 本身

对摩托车的古典的描述

1. 仅凭古典的描述, 你完全无法了解摩托车;
2. 描述中不包括观察者;
3. 其中完全没有好与坏的价值判断, 只有事实;
4. " 小刀 ": 有一把小刀对摩托车的系统进行了分类
   
   

我还没有明白这把小刀是什么, 但很明显, 这是一个重点

斐德洛是个怎样的人呢?

如何在层次结构中找到自己的路 -- 逻辑

理性

归纳法, 演绎法
Inductive Reasoning / Deductive Reasoning
都是 Reasoning

如何科学式的思考?

1. 把问题写下来

摩托车无法正常运行

2. 提出假设

问题出在电路系统

3. 实验

浪漫的人往往以为实验等于科学,因为这是眼睛所看到的. 修理摩托车的人如果是为了检查电池是否有点而按喇叭,是一种真正的科学实验. 因为他是用行动去证实他的假设.
" 这个实验失败了, 因为我们并没有达到预期的结果 ", 这样的说法是错误的, 一个实验并不会因为没有达到预期的结果就被称为失败了, 只有它的结果无法检验假设的真假时才会被称为失败了.

4. 结论

诶, 四年的大学教育后, 我竟然连如何科学式的思考都需要做记录... 拿这个好好武装下自己吧.

" 根据进化所显示的, 在任何一刻, 所有可以想见的的存在, 总有一个会证明它比其他的一切都要优越 "

真理是一种时间函数?

" 斐德洛原本追寻的真理是侧面的真理, 而不是科学正面的真理 "

侧面的真理, 有点像 The art of impossible 中的 Poincaré’s creative cycle.

从现在起开始看英文原版了!

lateral truths/ frontal truth

没活可以记英文单词
timberline 林木线
alpine meadows 高山地区草甸

20250128
昨晚睡觉的时候大概 3 点左右，一直睡不着，起床喝了点褪黑素然后继续睡，之后意识朦胧的时候不知道为什么想起了这本书，主要是关于价值判断的。
我曾经说过“上了大学之后，自己几乎已经丧失了判断一个事物好坏的能力”，此话并不假，但是这里的好坏指的是 good 和 evil 的好坏，事实上自己的价值判断在不知不觉中已经变成了基于“Quality” 良质的好坏判断。
在这样的判断准则下，自己的道德底线、价值准则、社会责任认知都发生了些许改变。
也是在最晚才意识到了在自己身上发生的这些变化，意识到了这本书对自己的影响，遗憾的是，截至今天我并没有看完这本书，差不多是时候拾起了。

Part ll

"what is mind, no matter"
"what is matter, never mind"

第 8 节

理念的具象
 Precision instruments are designed to achieve an idea, dimensional precision, whose perfection is impossible. John looks at the motorcycle and he sees steel in various shapes and has negative feelings about these steel shapes and turns off the whole thing. I look at the shapes of the steel now and I see ideas. He thinks I’m working on parts. I’m working on concepts.

作者接着提到了层级阶层（hierarchy），并借着摩托车进行了描述，并且，提出了系统 的概念。

The overall name of these interrelated structures, the genus of which the hierarchy of containment and structure of causation are just species, is system. The motorcycle is a system. A real system.

作者的思维十分跳跃，接着提到了政府机构与权力体制与这个系统的关系——To speak of certain government and establishment institutions as “the system” is to speak correctly, since these organizations are founded upon the same structural conceptual relationships as a motorcycle. 。 即便丧失所有实质意义与存在目的，这个体制仍然能通过结构关系维系自身。工人们日复一日在工厂执行毫无意义的工作，只因系统结构要求如此。

继续，作者说到—— 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. If a revolution destroys a systematic government, but the systematic patterns of thought that produced that government are left intact, then those patterns will repeat themselves in the succeeding govern-ment. There’s so much talk about the system. And so little understanding.。这些关于权力机构与系统的关系的理解可能需要结合时代背景来看，这是个很有意思的观点，但并不不是我们阅读这本书的重点。

作者用 摩托车维修的暗寓 介绍了 mind 和 matter 之间的关系
He's saying that everything about a motorcycle - every part, every shape - originated in someone's mind first. Even the concept of 'steel' itself is a mental construct. In nature, there's only the potential for steel, but it took human minds to conceive of it and create it.

在 Montana，作者提出了对于极端保守的人的态度。
They want to hear more but it’s hard to say anything. Then I re-member one thing: “In a situation like that a real radical’s actually got a perfect setup. He can do almost anything and get away with it because his opposition have already made asses out of themselves. They’ll make him look good no matter what he says.”

第 9 节

在第 8 节中作者提到了 system (hierarchies of thoughts)，接着作者开始讨论 methods of finding one’s way through these hierarchies—logic （即在系统中找到穿行于层级中的方法)

诶，即使是这么简单的句子我也翻译不清楚，贴上原文了
This morning I talked about hierarchies of thought—the system. Now I want to talk about methods of finding one’s way through these hierarchies—logicl.

Two kinds of logic are used, inductive and deductive.

这里主要在讲归纳与演绎，在讲述真正的 科学方法的 invincible。

taciturn 维修师之所以 tactiturn 因为他们更关注心智图像而非眼前的物体 。
*An untrained observer will see only physical labor and often get the idea that physical labor is mainly what the mechanic does. Actually the physical labor is the smallest and easiest part of what the mechanic does. By far the greatest part of his work is careful observation and precise thinking. That is why mechanics sometimes seem so taciturn and withdrawn when performing tests. They don’t like it when you talk to them because they are concentrating on mental images, hierarchies, and not really looking at you or the physical motorcycle at all. They are using the experiment as part of a program to expand their hierarchy of knowledge of the faulty motorcycle and compare it to the correct hierarchy in their mind. They are looking at underlying form.*

第 10 节 genetic defect of rationality

这一章作者引用了爱因斯坦的演讲。

这一段文字令人读起来毛骨悚然，Phaedrus 发现，在实验过程中，随着测试的进行，假设的数量不是减少而是增加了。这让他提出了一个带有讽刺意味的 " 定律 "：解释任何现象的合理假设数量是无限的。

更令他困扰的是，科学真理似乎是一个时间函数——科学真理的生命周期与科学活动强度成反比。讽刺的是，随着我们应用科学方法试图接近不变的真理，我们实际上是在远离它。科学本身正在将人类从单一绝对真理引向多元、不确定的相对真理。

这里的一个观点是， Scientifically produced antiscience—chaos.

老实说，这个观点的产生来自于第 9 节中提到的科学方法 ——归纳与演绎法，初看似乎有点诡辩的感觉，但细想确实有一丝道理，这里作者的目的是通过 Phaedrus 来讨论理性的缺陷，但这不是我读这本书希望弄明白的问题，先放置下。

好吧，看来这个问题是不可避免的。

第 11 节 Hume and Kant

Phaedrus 开始追寻 Lateral 的方法去批判。
Lateral knowledge is knowledge that’s from a wholly unexpected direction, from a direction that’s not even understood as a direction until the knowledge forces itself upon one. Lateral truths point to the falseness of axioms and postulates underlying one’s existing system of getting at truth.

理论的与美学的；传统的和浪漫的。
These terms “theoretic” and “esthetic” correspond to what Phaedrus later called classic and romantic modes of reality and probably shaped these terms in his mind more than he ever knew. *The difference is that the classic reality is primarily theoretic but has its own esthetics too. The romantic reality is primarily esthetic, but has its theory too*. The theoretic and esthetic split is between components of a single world. The classic and romantic split is between two separate worlds. The philosophy book, which is called The Meeting of East and West, by F. S. C. Northrop, suggests that greater cognizance be made of the “undifferentiated aesthetic continuum” from which the theoretic arises.

我突然想起了那个高中时的自己，自己还写过一篇自己与哲学的 blog，你还记得吗？

这一章主要是在讲 Hume 的经验论，并且引出了 Kant 的 A priori（先验）的概念。

Kant 认为自己的下 a priori 概念 是哥白尼革命式的，因为

to put it in Kantian terms, the objective world producing our sense data did not change, but our a priori concept of it was turned inside out.

Phaedrus 却并不解释 Kant 的理论，在东方的经历使得 He had had the feeling of escape from a prison of intellect, and now this was just more of the prison again。

The whole university he was attending smelled of the same ugliness. It was everywhere, in the classroom, in the textbooks. It was in himself and he didn’t know how or why. It was reason itself that was ugly and there seemed no way to get free。

第 12 节 experience of Phaedrus

旅途到达了黄石公园。

作者谈到了 Phaedrus 在印度的求学经历，

In all of the Oriental religions great value is placed on the Sanskrit doctrine of _Tat tvam asi_, “Thou art that,” which asserts that everything you think you are and everything you think you perceive are undi-vided. To realize fully this lack of division is to become enlightened.

dhyana，第一次出现。

Logic presumes a separation of subject from object; therefore logic is not final wisdom. The illusion of separation of subject from object is best removed by the elimination of physical activity, mental activity and emotional activity. There are many disciplines for this. One of the most important is the Sanskrit _dhyana_, mispronounced in Chinese as “Chan” and again mispronounced in Japanese as “Zen.” Phaedrus never got involved in meditation because it made no sense to him. In his entire time in India “sense” was always logical consistency and he couldn’t find any honest way to abandon this belief. That, I think, was creditable on his part.

几句话，轻描淡写的描述了一个人的半辈子。

第 13 节 Church of Reason

这一节主要是描述 Phaedrus 再 Montana 州大学任教的经历。

看出了 Phaedrus 对“teaching College”的厌恶，笑。

尽管如此，Phaedrus 确仍称那所大学为 Church of Reason.

The real University is nothing less than the continuing body of reason itself.

很有意思，Phaedrus 对理性的狂热，源自于他对理性的信仰缺失。

*You are never dedicated to something you have complete confidence in. No one is fanatically shouting that the sun is going to rise tomorrow. They know it's going to rise tomorrow. When people are fanatically dedicated to political or religious faiths or any other kinds of dogmas or goals, it's always because these dogmas or goals are in doubt.*

这一节中作者借 Phaedrus 的大学任职经历，提出了“Church of Reason”的概念，并指出大学期间的 Phaedrus 对理性的狂热源自于他对理性的信仰缺失。
这一节的理解需要结合 50 年代的时代背景。

第 14 节 borden Reason

这一节中，作者见到了过去的友人 DeWeese，可作者已经不是过去的那个自己，该以怎样的自己与故人重逢？

作者认为我们应该扩宽 rationality 去解决理性带来的 technological ugliness，为此，他举了牛顿的例子来说明。

这句话，似乎与我再 #写在前面 中的 Poincare's Creative Cycle 有关

故事，即将到达高潮。

第 15 节 Seed Crystal of the Quality

这一节讲述了 Phaedrus 在大学的修辞学写作的教学经历，并且讲述了 Seed Crystal of the Quality。

Seed Crystal of "Quality"

进入主题了

Part III

第 16 节

Phaedrus 对 Quality 的定义可以分为两个阶段

In the first phase he made no attempt at a rigid, systematic definition of what he was talking about.

The second phase emerged as a result of normal intellectual criticism of his lack of definition of what he was talking about. In this phase he made systematic, rigid statements about what Quality is, and worked out an enormous hierarchic structure of thought to support them. He literally had to move heaven and earth to arrive at this systematic understanding and when he was done felt he'd achieved an explanation of existence and our consciousness of it better than any that had existed before.

这一段的教学经历还是给我留下了一些印象的，我大概 4，5 年前，就看过这本书的大部分内容，但因为无法理解？或者只是单纯的忘记了，很多内容都毫无印象了，读到这章，感觉有些记忆回来了。

首先就是 Phaedrus 的关于写作 的教学经历，在教学写作的时候，他让学生去写一篇关于 the USA 的 500 字 essay，但是她无法写出来，于是他让她 Narrow it down to the front of one building on the main street of Bozeman. The Opera House. Start with the upper left-hand brick.
这个例子太生动了，以至于我唤起了我的回忆，我应该是在高考前的几个月看的这本书，距离现在已经 6 年了，这个例子唤起了 6 年前的回忆，有些感慨啊 。

找到了这纸质版的书籍，书上还有些许过去的读书笔记，开始跨时空的对话了。

这段对教育的见解曾经解决了我的很多疑惑。

Phaedrus 尝试了一次不给学生打分数的教育，我突然想起来了在我的本科教学中，也有一位“不打分”的老师，是黄小军教实变的时候吗？我记不太清了。
这段对于“教育”的看法很有意思，也引出了 Phaedrus 对 Quaility 的思考。

没有分数，学生如何分辨一门课自己的学的好坏呢？

第 17 节

现在让我们的 shame 的是手机，是碎片化的媒体。

He paused for a long time. I think there is such a thing as Quality, but that as soon as you try to define it, something goes haywire. You can't do it.

通过课堂的教学，学生们会发现“他们是知道 Quality 是什么

这里还有一段关于爬山的看法，很有意思

第 18 节

THERE’S AN ENTIRE BRANCH OF PHILOSOPHY CONCERNED WITH the definition of Quality, known as esthetics.

高考前的复习学期，因为这段话，去看了美学，以东方美学为主，比如《谈美》《寻美之旅》等等，当时去看美学，很大原因是因为这能排解我的压力，转移我的注意力。

when Quality is kept undefined by definition, the entire field called esthetics is wiped out…

By refusing to define Quality he had placed it entirely outside the analytic process. It you can’t define Quality, there’s no way you can subordinate it to any intellectual rule. The estheticians can have nothing more to say. Their whole field, definition of Quality, is gone

拒绝给 Quality 下定义，是 Phaedrus 的第一个武器，通过这个方法，他想说明整个美学是无意义的。但如果无法给 Quality 下定义，如何去肯定它的存在呢？

His answer was an old one belonging to a philosophic school that called itself realism.

这里其实表达了作者的观点，作者认为 Communist 是缺少 Quality 的，老实说这句描写让我有些恶心，让我想起了《希特勒的哲学家》。但确实可以引起我一定的思考。

Squareness

第 19 节

这里作者开始了第二波 crystallization， 形而上学的。

这一节主要在回答这个问题：
“Does this undefined ‘quality’ of yours exist in the things we observe?”they asked. “Or is it subjective, existing only in the observer?” It was a simple, normal enough question, and there was no hurry for an answer.

这是一个典型的二分法陷阱，试图将良质归类为主观或客观。

这是一个 dilemma

解决 dilemma 的三种经典方法以及一些非逻辑的修辞反驳方法 。

Phaedrus 决定从正面来解决这个 dilemma。

The first horn of Phaedrus’ dilemma was, If Quality exists in the object, why can’t scientific instruments detect it?

He remembered Locke’s statement that no object, scientific or otherwise, is knowable except in terms of its qualities.
emm，第一个问题被搁置了，Phaedrus 这里引用了 Locke 的观点，实际上 Locke 的 qualities 和我们的 Quality 根本不是一个东西，Phaedrus 一开始也搞混了。。。

不是，这也能搞混吗。。

第二个反驳的观点是 Quality is whatever you like
这里的反驳的论证太意识流了，放个链接这里 。

主要是 scientific materialism 和 classic formalism 的反驳。

Tips

科学唯物主义关注的是物质现实，认为只有可测量的物质世界才是真实的；而古典形式主义关注的是理性思维，认为只有通过理性才能获得真正的理解。

秀雅站起身来，走向书架，从中抽出一本看起来有些年头的哲学书籍: 「我们可以用一个例子来说明这两种思想的区别。想象一下，有人在欣赏一幅美丽的画作。」 「科学唯物主义者会说：'这幅画之所以美，是因为它的颜色组合、构图比例等物理特性刺激了你的视觉神经和大脑，产生了一种生理反应。但这种"美"本身并不存在于客观世界中，它只是你主观的感受，因此不是真实的。'」 「而古典形式主义者则会说：'这幅画之所以美，是因为它符合某些理性的美学原则，如黄金比例、色彩和谐等。只有通过理性分析这些原则，我们才能真正理解为什么它是美的。仅仅感受到它的美而不能理性解释，是不够的。'」

「科学唯物主义排斥良质是因为它不可测量，而古典形式主义排斥良质是因为它不是理性的。两者都试图将良质降格为次要地位，但出发点不同。」

Tips

And so: he rejected the left horn. Quality is not objective, he said. It doesn’t reside in the material world.

Then: he rejected the right horn. Quality is not subjective, he said. It doesn’t reside merely in the mind.

And finally: Phaedrus, following a path that to his knowledge had never been taken before in the history of Western thought, went straight between the horns of the subjectivity-objectivity dilemma and said Quality is neither a part of mind, nor is it a part of matter.

It is a third entity which is independent of the two.

"what is mind, no matter"
"what is matter, never mind"

这一段描写的是 Quality 是什么，它不是 matter，也不是 mind。
I don’t know how much thought passed before he arrived at this, but eventually he saw that Quality couldn’t be independently related with either the subject or the object but could be found only in the relationship of the two with each other. It is the point at which subject and object meet.

Quality is not a thing. It is an event.

It is the event at which the subject becomes aware of the object.

And because without objects there can be no subject — because the objects create the subject’s awareness of himself — Quality is the event at which awareness of both subjects and objects is made possible.

所以良质就是同时意识到主客观两者时所发生的事件。这里的描写让我想起了 脑效率科学 中的 " 导演 "。

Tips

「首先，为什么良质是一个"事件"（event）而非一个"物"（thing）？」她的声音如同流水般清澈，「Phaedrus观察到，良质不是一个静态的、独立存在的实体，而是在特定时刻发生的体验。当我们说某物有"良质"时，我们实际上是在描述我们与那个物体相遇时发生的事情。」

她拿起茶几上的一本书，轻轻抚摸其封面：

「比如，当我们说这本书写得好时，我们不是在描述书本身的某种固有属性，而是在描述我们阅读这本书时发生的体验。良质存在于我们与书相遇的那一刻，是一个动态的过程，一个"事件"。」

秀雅放下书本，眼中闪烁着智慧的光芒：

「更进一步，Phaedrus意识到，这种良质体验是最原始、最直接的。在我们将世界分割为"主体"（我，读者）和"客体"（书）之前，我们已经体验到了良质。」

她的声音变得更加热情：

「想象一下，当你第一次听到一首美妙的音乐时，你不会立即想"我（主体）正在欣赏这首音乐（客体）"。最初的体验是直接的、整体的、未分化的——只是纯粹的"美妙"。只有在随后的反思中，我们才将这种体验分解为"我"和"音乐"。」

秀雅站起身来，走向窗边，月光透过窗户洒在她的身上：

「这就是为什么Phaedrus说"良质事件是主体和客体的原因"。我们对良质的直接体验是最原始的，而主体和客体的概念是从这种体验中推导出来的。」

她转过身，面对Michel，眼中闪烁着深邃的光芒：

「传统的西方思想认为，首先存在主体（人）和客体（物），然后主体通过感知客体而产生良质体验。Phaedrus颠覆了这种观点，认为良质体验是最原始的，主体和客体的概念是从这种体验中分化出来的。」

秀雅回到座位上，声音变得柔和而深沉：

「这就像是说，我们不是因为先有了"我"和"世界"的概念，然后才体验到世界的美好；而是因为我们首先体验到了美好，然后才发展出"我"和"世界"的概念。良质不是主体和客体相遇的结果，而是使主体和客体得以存在的原因。」

她的手指轻轻划过笔记本上的文字：

「这种思想与东方哲学，特别是禅宗的思想有着奇妙的共鸣。禅宗强调直接体验，超越主客二元对立。在禅宗看来，主体和客体的分离是一种幻觉，真正的实相是未分化的整体。」

秀雅抬起头，温柔地微笑着：

「Phaedrus的革命性在于，他在西方哲学的语境中，用西方的逻辑和语言，提出了一种超越二元对立的思想。他不是简单地否定理性，而是使用理性本身来超越理性的局限。」

第 20 节 Tao

从这里开始，开始讲述的 就不是 Phaedrus 的理论了，而是作者自己的思想。

这里回到了书本的开头讲述的故事。

这段 time lag 是什么？是 VLPFC 的工作时间？

This preintellectual reality is what Phaedrus felt he had properly identified as Quality.
Preintellectual reality, 这个描述很有意思，可以算是 Quality 的一个很形象的解释。

这样就可以回答为什么人们对 "Quality" 的感知存在不同了。
"Quality is shapeless, formless, indescribable. To see shapes and forms is to intellectualize. Quality is independent of any such shapes and forms. The names, the shapes and forms we give Quality depend only partly on the Quality. They also depend partly on the a priori images we have accumulated in our memory. We constantly seek to find, in the Quality event, analogues to our previous experiences. If we didn’t we’d be unable to act. We build up our language in terms of these analogues. We build up our whole culture in terms of these analogues"

People differ about Quality, not because Quality is different, but because people are different in terms of experience. He speculated that if two people had identical a priori analogues they would see Quality identically every time.

为什么 Madness there? 因为这代表着一种 " 绝对一元论 "（absolute monism）

道可道，非常道。
名可名，非常名。
無名 ，天地之始；有名，萬物之母。常無，欲以觀其妙；常有，欲以觀其徼。
此兩者，同出而異名，同謂之玄。

第 21 节

作者开始从 Phaedrus 的抽象哲学思考转向更实际的应用。

" 先驱者总是制造混乱 " 在这里指代的便是 Tao, 这里开始他将自己定位为一个 " 清理混乱 " 的人。

作者提出，如果良质确实是佛陀（或道），那么这为统一三个目前分离的人类经验领域提供了理性基础：宗教、艺术和科学。

第 22 节 Poincaré

Henri Poincaré

来了， Poincare's Creative Cycle

由非欧几何引发的对数学的质疑。

Info

Poincaré concluded that the axioms of geometry are conventions, our choice among all possible conventions is guided by experimental facts, but it remains free and is limited only by the necessity of avoiding all contradiction. Thus it is that the postulates can remain rigorously true even though the experimental laws that have determined their adoption are only approximative. The axioms of geometry, in other words, are merely disguised definitions.

接下来我会记下作者对 Poincare 的理解的笔记，老实说，这段文字并不好理解。

" 选择的必要性 "
庞加莱认为 事实有一个层次结构
Poincaré laid down some rules: There is a hierarchy of facts.

科学家应该优先关注那些普遍的、重复出现的事实，而不是独特的、一次性的事实。例如，苹果从树上掉下来是一个普遍现象，可以用来发现引力定律；而某个特定苹果的特定形状则不那么重要。

No, Poincaré concluded, a scientist does not choose at random the facts he observes. He seeks to condense much experience and much thought into a slender volume; and that’s why a little book on physics contains so many past experiences and a thousand times as many possible experiences whose result is known beforehand.

科学家如何从无限多的可能观察中选择那些最有价值的？庞加莱的回答是，通过寻找简单的、普遍的、能够揭示深层规律的事实。这与 Phaedrus 所说的 " 良质 " 有着深刻的联系，因为这种选择本身就是基于一种对 " 良质 " 的感知。

接下来是 Poincare 对于他发现富克斯函数的真实体验，把这个例子记下来。

Tips

Poincaré then hypothesized that this selection is made by what he called the “subliminal self,” an entity that corresponds exactly with what Phaedrus called preintellectual awareness. The subliminal self, Poincaré said, looks at a large number of solutions to a problem, but only the interesting ones break into the domain of consciousness. Mathematical solutions are selected by the subliminal self on the basis of “mathematical beauty,”of the harmony of numbers and forms, of geometric elegance. “This is a true esthetic feeling which all mathematicians know,” Poincaré said, “but of which the profane are so ignorant as often to be tempted to smile.” But it is this harmony, this beauty, that is at the center of it all.

subliminal self = preintellectual awareness

wocwocwoc，全部都连起来了。 鳥肌。

庞加莱认为，客观性的基础不是世界本身，而是我们与其他人共享的关于世界的和谐理解。当我们发现其他人的思考与我们的思考相符合时，我们才确信我们不是在做梦。举个例子，当你和朋友一起看到一棵树时，你们都认为那是一棵树，这种共识让你相信树的存在是客观的。庞加莱认为，这种共识本身就是基于一种共同感知到的 " 和谐 " 或 " 良质 "

作者认为，庞加莱和 Phaedrus 的思想是互补的。庞加莱发现科学家基于 " 和谐 " 选择事实，但没有解释这种和谐的本质；Phaedrus 提出 " 良质 " 作为这种和谐的来源。两者结合起来，形成了一个完整的思想结构。

概括下这小节（太重要了）：
庞加莱认为科学家通过”和谐“来进行”选择“，Phaedrus 指出这种和谐就是 Quality。通过 Phaedrus 的理论，可以解决科学哲学中的一个核心问题：科学如何既能保证是选择性的，又能是客观的？答案是， Quality 是独立于主观和客观的存在，它是她们的 source，为此，科学的选择基于对 Quality 的感知，而 Quality 本身就是现实的本质。

唉，这段文字看的令人难受

第 23 节

第 24 节 Stuckness

Long Chautauqua today. One that I’ve been looking forward to during the whole trip.

知行合一

I think it’s important now to tie care to Quality by pointing out that care and Quality are internal and external aspects of the same thing.，也是最难理解的，阅读起来最困难的一节。

A person who sees Quality and feels it as he works is a person who cares. A person who cares about what he sees and does is a person who’s bound to have some characteristics of Quality.

go still further down from science into technology
在第 23 节里讲述了 science 和 Quality 的关系，现在我们要 down into technology。

现在我们要真正的开始“修摩托车”了。

Stuckness. That's what I want to talk about today.

这就是我学数学的常态。

前面庞加莱提到的寻找 Facts 的方法在这里被提及了。

评判专业能力好坏的新的视角。
The difference between a good mechanic and a bad one, like the difference between a good mathematician and a bad one, is precisely this ability to select the good facts from the bad ones on the basis of quality.

作者提出了一个铁路列车的比喻来解释经典知识和浪漫知识的关系。

20250326 这里的内容我看不懂，mark 下
20250327 并没有很难理解，Quality 就像是铁路的方向，正如前面所说，它是一个 event，是动态的，所以在静态的列车上不会找到它。

这里我突然意识到了我自己之所以喜欢旅游的原因和这里的观点不谋而合。我喜欢旅游的 原因就是因为在旅游中会遇到各种日常里遇不到的麻烦，有些麻烦会让我们陷入 stuckness 的状态，而这种状态其实是好的。以一个更具体的例子来说，我在 2019 在日本的旅行中，有一天的行程是坐大巴去富士山，然而我起晚了，错过了行程，陷入了 Stuckness 的状态（虽然当时的状态我已经完全忘掉了），然后一个想法———去看海吧，Quality gets me unstuck， 我于是转而去了镰仓，收获了我的日本之行中最令人难忘的回忆。

What your actual solution is is unimportant as long as it has Quality.

第 25 节 peace of mind

如何解决这个问题，这个现代科技带来的丑陋感的问题。

Phaedrus 认为 The answer is Phaedrus’ contention that classic understanding should not be overlaid with romantic prettiness;classic and romantic understanding should be united at a basic level

Phaedrus 的观点是我们应该重新拾起那些被古典主义拒绝的浪漫元素，The passions, the emotions, the affective domain of man’s consciousness, are a part of nature’s order too. The central part.

这里作者再次提到了 peace of mind

Josh Crompton - Peace of mind 和 unit tests的关系

The reason for this is that peace of mind is a prerequisite for a perception of that Quality which is beyond romantic Quality and classic Quality and which unites the two, and which must accompany the work as it proceeds. The way to see what looks good and understand the reasons it looks good, and to be at one with this goodness as the work proceeds, is to cultivate an inner quietness, a peace of mind so that goodness can shine through.

levels of peace of mind

基本上可以确定这里的描述和 心流 有关了

This inner peace of mind occurs on three levels of understanding

Tips

You don’t have to go fishing, of course, to fix your motorcycle. A cup of coffee, a walk around the block, sometimes just putting off the job for five minutes of silence is enough.

摩托车的维修艺术

What I’m talking about here in motorcycle maintenance is “just fixing,” in which the idea of a duality of self and object doesn’t dominate one’s consciousness. When one isn’t dominated by feelings of separateness from what he’s working on, then one can be said to “care” about what he’s doing. That is what caring really is, a feeling of identification with what one’s doing. When one has this feeling then he also sees the inverse side of caring, Quality itself.

Tomorrow I want to talk about things that seem to turn one toward Quality and turn one away from Quality, some of the traps and problems that come up.

关于父子关系的描述

第 26 节 gumption

The Rubaiyat of Omar Kayham - Translated by Fitzgerald (5th edition)

什么是 gumption？
A person filled with gumption doesn’t sit around dissipating and stewing about things. He’s at the front of the train of his own awareness, watching to see what’s up the track and meeting it when it comes. That’s gumption.

gumption 是修理摩托车的前提
If you’re going to repair a motorcycle, an adequate supply of gumption is the first and most important tool. If you haven’t got that you might as well gather up all the other tools and put them away, because they won’t do you any good.

Important

But if you have got it and know how to keep it there’s absolutely no way in this whole world that motorcycle can keep from getting fixed. It’s bound to happen.

作者在这里并不想给那些特定的 model 的摩托车维修指南，而是 there’s another kind of detail that no shop manual goes into but that is common to all machines and can be given here。

作者这里开始介绍了一些“Gumption Traps I Have Known“，并创造了一个词”gumptionology“来进行阐述。

What I have in mind now is a catalog of “Gumption Traps I Have Known.” I want to start a whole new academic field, gumptionology, in which these traps are sorted, classified,structured into hierarchies and interrelated for the edification of future generations and the benefit of all mankind.

The first type is those in which you’re thrown off the Quality track by conditions that arise from external circumstances, and I call these “setbacks.” The second type is traps in which you’re thrown off the Quality track by conditions that are primarily within yourself. These I don’t have any generic name for—“hang-ups,” I suppose.

这里的描述非常抽象了，基本上是在描述如何修 “摩托车”

第一种 setback： how to solve out-of-sequence-reassembly setback
 

第二种 setback intermittent failure setback
Intermittents become gumption traps when they fool you into thinking you’ve really got the machine fixed.Intermittents become gumption traps when they fool you into thinking you’ve really got the machine fixed.

读到这段文字我的感触很深，我经常遇到这种 intermittent failure setback，比如，我想养成的写日记的习惯，比如，我想养成的写读书笔记的习惯（这篇笔记），我总是“三分钟热度”，然后，就像修摩托车一样，我会去把他们修好，寻找更适合自己的日记形式，寻找更适合自己的笔记系统，只要自己还有 gumption，这些好的习惯，这些想做的事情 bound to happen。

第三种 setback 零件缺货
Next to misassemblies and intermittents I think the most common external gumption trap is the parts setback.

可能买不到 parts,Dealers like to keep their inventories small.;
价格会很贵；零件可能不合适。

how to solve parts gumption trap

inner gumption trap

Tips

As the course description of gumptionology indicated, 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 value traps are by far the largest and the most dangerous group.

value rigidity

slow down
Watch it the way you watch a line when fishing and before long, as sure as you live, you’ll get a little nibble, a little fact asking in a timid, humble way if you’re interested in it.

internal gumption trap of ego

internal gumption trap of anxiety

internal gumption trap of Boredom

internal gumption trap of Impatience
Overall goals must be scaled down in importance and immediate goals must be scaled up. This requires value flexibility, and the value shift is usually accompanied by some loss of gumption, but it’s a sacrifice that must be made. It’s nothing like the loss of gumption that will occur if a Big Mistake caused by impatience occurs.
这里的理论和 脑效率科学 中基本一致，更加的生动。

Truth Trap

Yes and No and Mu.
这个例子好有意思。
 Try to find a voltage representing one or zero when the power is off! The circuits are in a _mu_ state.

They aren’t at one, they aren’t at zero, they’re in an indeterminate state that has no meaning in terms of ones or zeros. Readings of the voltmeter will show, in many cases, “floating ground” characteristics, in which the technician isn’t reading characteristics of the computer circuits at all but characteristics of the voltmeter itself. What’s happened is that the power-off condition is part of a context larger than the context in which the one-zero states are considered universal. The question of one or zero has been “unasked.” And there are plenty of other computer conditions besides a power-off condition in which _mu_ answers are found because of larger contexts than the one-zero universality.

mu answer 是一个重要的答案。

psychomotor traps

The funeral procession

正好是第 325 页，不知道是不是作者的一点小趣味。

Part IV

第 27 节

Phaedrus is back

20250328 老实说后面的内容已经不忍心看下去了，书本对于 Quality 的描述已经比较完备了，可即便如此 Phaedrus 最后还是选择结束了自己，接下来要讲的，应该是对于这个理论的批判了。

第 28 节 mythos

终于，故事指向了古希腊的哲学，亚里士多德，Phaedrus 为什么要叫 Phaedrus，似乎一切哲学都无法避免古希腊哲学，而 Phaedrus 要向他们宣战。

从 * mythos over logos* 开始

这就是他为什么发疯了。

terra incognita

第 29 节

The explanation, I suppose, is that the physical distance between people has nothing to do with loneliness. It’s psychic distance, and in Montana and Idaho the physical distances are big but the psychic distances between people are small, and here it’s reversed.

the real evil isn’t the objects of technology but the tendency of technology to isolate people into lonely attitudes of objectivity

ghost of reason, 一种结合了 Reason 和 quality 的 reason。

Dialectic

Arete

Important

Quality! Virtue! Dharma! That is what the Sophists were teaching! Not ethical relativism. Not pristine “virtue.” But aretê. 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.

第 30 节

His original goal was to keep Quality undefined, but in the process of battling against the dialecticians he has made statements, and each statement has been a brick in a wall of definition he himself has been building around Quality. Any attempt to develop an organized reason around an undefined quality defeats its own purpose. The organization of the reason itself defeats the quality. Everything he has been doing has been a fool’s mission to begin with.

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 other work, in meter or out of meter, poet or prose writer, to teach us this?”

What is good, Phaedrus, and what is not good—need we ask anyone to tell us these things?

Phaedrus, by Plato

Phaedrus (dialogue) - Wikipedia

第 31 节

作者作为一个父亲是失败的吗？一个追寻良质的人会让这样的事情发生，又是哪里出现了问题呢？

第 32 节

写在后面

从 20250319 再次拿起这本书，20250329 阅毕。
最近还阅读了 脑效率科学，在阅读的过程中，时不时的会联想到那本书里的内容；
回看几乎是在一年前写在 写在前面 里的内容，当时是抱着两个目的来看这本书的，现在这些问题都有了答案。

Tips

1. 弄清楚价值的问题
2. 弄清楚巅峰艺术中提到的 Poincare's Creative Cycle

我没有太大的自信能准确的回答第一个问题，但是我想实际上我在高三那年第一次看这本书的时候就已经有了自己的答案，那个答案使我产生了如下的变化 #, 所以，对于我来说，这次重新看这本书，并不是来找答案，而是看我在高三那年对这个答案的理解是否正确，也就是说来对答案。

似乎是有些错了，我丢掉的是 Good 和 Evil 的判断，从而投向 Quality，我并没有意识到，Quality 本身就是好的，或者说，如果一个人在追求 Quality 的时候，他才追求的才是真正的好，追求的是 Atere；

但是我会产生 # 这样的 想法，也并非难以理解，在如今这个社会，随意产生价值判断会损失掉我们的 gumption:
对 Quality 的一个要求就是，我们要对整个事物产生充分的认识，在此之后，我们才能感受到真正的 Quality。而在当今的社会，我们看到的很多“Quality” 不过是 little, pathetic attempts at Quality 。

为此，为了不在产生错误判断时损失掉 gumption，我扔掉了对静态的好坏的判断，从而去看动态的目的，去看那列火车开往的方向。 这是个聪明的做法，让我不再患得患失，让我心态平和。

第一个问题就说这些，我确实要对过去 的答案作出些修正。

第二个问题，Poincare‘s creative Cycle，

这个其实是一个更实际的方法论问题，The art of impossible 中，我们追求的是 ACC 的直接感知，ACC 对于物体的处理独立于 PFC，很多时候我们激活 ACC 能帮我们解决 Stuckness 的问题，当然前提是我们得在这个领域有足够多的了解。

Stuckness 的状态，本质就是让 PFC 停止工作，让 ACC 去工作，这个状态中，我们更容易去达成 Peace of mind 的状态。

很抱歉，我并不能用准确的语言去表达我的 “写在后面” ，这个“写在后面”的本质就是，记忆单元之间的一次链接构建强化。