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mode
used in Zen and the Art of Motorcycle Maintenance

18 uses
  • It's the mode of discourse of Socrates in the Dialogues of Plato.
    Part 4 (45% in)
  • The world of underlying form is an unusual object of discussion because it is actually a mode of discussion itself.
    Part 1 (74% in)
  • You discuss things in terms of their immediate appearance or you discuss them in terms of their underlying form, and when you try to discuss these modes of discussion you get involved in what could be called a platform problem.
    Part 1 (74% in)
  • You have no platform from which to discuss them other than the modes themselves.
    Part 1 (74% in)
  • In terms of ultimate truth a dichotomy of this sort has little meaning but it is quite legitimate when one is operating within the classic mode used to discover or create a world of underlying form.
    Part 1 (75% in)
  • The classic mode, by contrast, proceeds by reason and by laws...which are themselves underlying forms of thought and behavior.
    Part 1 (75% in)
  • In the European cultures it is primarily a masculine mode and the fields of science, law and medicine are unattractive to women largely for this reason.
    Part 1 (75% in)
  • Although surface ugliness is often found in the classic mode of understanding it is not inherent in it.
    Part 1 (76% in)
  • To a romantic this classic mode often appears dull, awkward and ugly, like mechanical maintenance itself.
    Part 1 (76% in)
  • Within the classic mode, however, the romantic has some appearances of his own.
    Part 1 (76% in)
  • But no one is willing to give up the truth as he sees it, and as far as I know, no one now living has any real reconciliation of these truths or modes.
    Part 1 (77% in)
  • It's to provide a starting point, an example of a mode of understanding of things which will itself become an object of analysis.
    Part 1 (81% in)
  • What is unusual about it is seen when it ceases to be a mode of discourse and becomes an object of discourse.
    Part 1 (81% in)
  • That is the romantic face of the classic mode.
    Part 1 (81% in)
  • Our current modes of rationality are not moving society forward into a better world.
    Part 2 (23% in)
  • Since the Renaissance these modes have worked.
    Part 2 (23% in)
  • 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.
    Part 2 (31% in)
  • 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.
    Part 3 (26% in)

There are no more uses of "mode" in Zen and the Art of Motorcycle Maintenance.

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