Abstract Beauty Quotes

Mathematics expresses values that reflect the cosmos, including orderliness, balance, harmony, logic, and abstract beauty.

Ideas are like fish. If you want to catch little fish, you can stay in the shallow water. But if you want to catch the big fish, you’ve got to go deeper. Down deep, the fish are more powerful and more pure.They’re huge and abstract. And they’re very beautiful.

A mismatched outfit, a slightly defective denture, an exquisite mediocrity of the soul-those are the details that make a woman real, alive. The women you see on posters or in fashion magazines-the ones all the women try to imitate nowadays-how can they be attractive? They have no reality of their own; they're just the sum of a set of abstract rules. They aren't born of human bodies; they hatch ready-made from the computers." ~The Book of Laughter and Forgetting

Yet how strange a thing is the beauty of music! The brief beauty that the player brings into being transforms a given period of time into pure continuance; it is certain never to be repeated; like the existence of dayflies and other such short-lived creatures, beauty is a perfect abstraction and creation of life itself. Nothing is so similar to life as music.

Poets are not so scrupulous as you are. They know how useful passion is for publication. Nowadays a broken heart will run to many editions." "I hate them for it," cried Hallward. "An artist should create beautiful things, but should put nothing of his own life into them. We live in an age when men treat art as if it were meant to be a form of autobiography. We have lost the abstract sense of beauty. Some day I will show the world what is it; and for that the world shall never see my portrait of Dorian Gray.

At a certain level of abstraction, anyone could have written the poem, but that didn't feel true either. It seemed as though what he was really saying was: there's something beautiful about the way you think and feel, or the way you experience the world is beautiful in some way.

When we are mired in the relative world, never lifting our gaze to the mystery, our life is stunted, incomplete; we are filled with yearning for that paradise that is lost when, as young children, we replace it with words and ideas and abstractions - such as merit, such as past, present, and future - our direct, spontaneous experience of the thing itself, in the beauty and precision of this present moment.

Soon the child’s clear eye is clouded over by ideas and opinions, preconceptions, and abstractions. Simple free being becomes encrusted with the burdensome armor of the ego. Not until years later does an instinct come that a vital sense of mystery has been withdrawn. The sun glints through the pines and the heart is pierced in a moment of beauty and strange pain, like a memory of paradise. After that day, we become seekers.

She really was pretty, for a grown-up person, but when you are seven, beauty is an abstraction, not an imperative. I wonder what I would have done if she had smiled at me like that now: whether I would have handed my mind or my heart or my identify to her for the asking, as my father did.

The philosopher Elaine Scarry has observed that "beauty always takes place in the particular." Cruelty, on the other hand, prefers abstraction.

The reader must come armed , in a serious state of intellectual readiness. This is not easy because he comes to the text alone. In reading, one's responses are isolated, one'sintellect thrown back on its own resourses. To be confronted by the cold abstractions of printed sentences is to look upon language bare, without the assistance of either beauty or community. Thus, reading is by its nature a serious business. It is also, of course, an essentially rational activity.

I am more greatly moved by people who struggle to express themselves...I prefer the abstract concept of incoherence in the face of great feeling to beautiful, full sentences that convey little emotion.

Forgetting that beauty and happiness are only ever incarnated in an individual person, we replace them in our minds by a conventional pattern, a sort of average of all the different faces we have ever admired, all the different pleasures we have ever enjoyed, and thus carry about with us abstract images, which are lifeless and uninspiring because they lack the very quality that something new, something different from what is familiar, always possesses, and which is the quality inseparable from real beauty and happiness. So we make our pessimistic pronouncements on life, which we think are valid, in the belief that we have taken account of beauty and happiness, whereas we have actually omitted them from consideration, substituting for them synthetic compounds that contain nothing of them.

I blink rapidly, breaking our reverie and force myself to focus on something,anything, other than his beauty. Or his body. A body I want pressed against mine, limbs and tongues twisted and tangled, our flesh contortioned into X-rated abstract art...

Walking around, even on a bad day, I would see things – I mean just the things that were in front of me. People’s faces, the weather, traffic. The smell of petrol from the garage, the feeling of being rained on, completely ordinary things. And in that way even the bad days were good, because I felt them and remembered feeling them. There was something delicate about living like that – like I was an instrument and the world touched me and reverberated inside me. After a couple of months, I started to miss days. Sometimes I would fall asleep without remembering to write anything, but then other nights I’d open the book and not know what to write – I wouldn’t be able to think of anything at all. When I did make entries, they were increasingly verbal and abstract: song titles, or quotes from novels, or text messages from friends. By spring I couldn’t keep it up anymore. I started to put the diary away for weeks at a time – it was just a cheap black notebook I got at work – and then eventually I’d take it back out to look at the entries from the previous year. At that point, I found it impossible to imagine ever feeling again as I had apparently once felt about rain or flowers. It wasn’t just that I failed to be delighted by sensory experiences – it was that I didn’t actually seem to have them anymore. I would walk to work or go out for groceries or whatever and by the time I came home again I wouldn’t be able to remember seeing or hearing anything distinctive at all. I suppose I was seeing but not looking – the visual world just came to me flat, like a catalogue of information. I never looked at things anymore, in the way I had before.

Because sometimes the Church seems like those posed circus tableaus where the curtain lifts and men, white, zinc-oxide, talcum-powder statues, freeze to represent abstract Beauty. Very wonderful. But I hope there will always be room for me to dart about among the statues, don't you, Father Stone?

Still, winter is an abstract season: it is low on colors, even in Italy, and big on the imperatives of cold and brief daylight. These things train your eye on the outside with an intensity greater than that of the electric bulb availing you of your own features in the evening. If this season doesn't necessarily quell your nerves, it still subordinates them to your instincts; beauty at low temperatures is beauty.

He needed more than vague explanations and abstract ideas—but those were the very soul of art. If you could explain something perfectly, then you’d never need art. That was the difference between a table and a beautiful woodcutting. You could explain the table: its purpose, its shape, its nature. The woodcutting you simply had to experience.

In the end, therefore, money will be the one thing people will desire, which is moreover only representative, an abstraction. Nowadays a young man hardly envies anyone his gifts, his art, the love of a beautiful girl, or his fame; he only envies him his money. Give me money, he will say, and I am saved...He would die with nothing to reproach himself with, and under the impression that if only he had had the money he might really have lived and might even have achieved something great.

Beauty is in the mind, not the eye.

We live in a world when men treat art as if it were meant to be a form of autobiography. We have lost the abstract sense of beauty.

She really was pretty, for a grown-up, but when you are seven, beauty is an abstraction, not an imperative. I wonder what I would have done if she had smiled at me like that now: whether I would have handed my mind or my heart or my identity to her for the asking, as my father did.

When you are seven, beauty is an abstraction, not an imperative.

When the woman you live with is an artist, every day is a surprise. Clare has turned the second bedroom into a wonder cabinet, full of small sculptures and drawings pinned up on every inch of wall space. There are coils of wire and rolls of paper tucked into shelves and drawers. The sculptures remind me of kites, or model airplanes. I say this to Clare one evening, standing in the doorway of her studio in my suit and tie, home from work, about to begin making dinner, and she throws one at me; it flies surprisingly well, and soon we are standing at opposite ends of the hall, tossing tiny sculptures at each other, testing their aerodynamics. The next day I come home to find that Clare has created a flock of paper and wire birds, which are hanging from the ceiling in the living room. A week later our bedroom windows are full of abstract blue translucent shapes that the sun throws across the room onto the walls, making a sky for the bird shapes Clare has painted there. It's beautiful. The next evening I'm standing in the doorway of Clare's studio, watching her finish drawing a thicket of black lines around a little red bird. Suddenly I see Clare, in her small room, closed in by all her stuff, and I realize that she's trying to say something, and I know what I have to do.

The world had courage, faith, beauty, and love, and it had music, which, although not merely an abstraction, was equal to the greatest abstractions and principles – its power to lift, clarify, and carry the soul forever unmatched.

Autobiographies are always written as if the author had it all mapped out with perfect foresight, ignoring the risks and uncertainties at that time. This misleads, as much as those beautiful photographs of a past holiday abstract from the heat, the mosquitoes, and the lack of connectivity.

Praise or blame has but a momentary effect on the man whose love of beauty in the abstract makes him a severe critic on his own works.

we all make vows, Jimmy. And there is something very beautiful and touching and noble about wanting good impulses to be permanent and true forever," she said. "Most of us stand up and vow to love, honor and cherish someone. And we truly mean it, at the time. But two or twelve or twenty years down the road, the lawyers are negotiating the property settlement." "You and George didn't go back on your promises." She laughed. "Lemme tell ya something, sweetface. I have been married at least four times, to four different men." She watched him chew that over for a moment before continuing, "They've all been named George Edwards but, believe me, the man who is waiting for me down the hall is a whole lot different animal from the boy I married, back before there was dirt. Oh, there are continuities. He has always been fun and he has never been able to budget his time properly and - well, the rest is none of your business." "But people change," he said quietly. "Precisely. People change. Cultures change. Empires rise and fall. Shit. Geology changes! Every ten years or so, George and I have faced the fact that we have changed and we've had to decide if it makes sense to create a new marriage between these two new people." She flopped back against her chair. "Which is why vows are such a tricky business. Because nothing stays the same forever. Okay. Okay! I'm figuring something out now." She sat up straight, eyes focused somewhere outside the room, and Jimmy realized that even Anne didn't have all the answers and that was either the most comforting thing he'd learned in a long time or the most discouraging. "Maybe because so few of us would be able to give up something so fundamental for something so abstract, we protect ourselves from the nobility of a priest's vows by jeering at him when he can't live up to them, always and forever." She shivered and slumped suddenly, "But, Jimmy! What unnatural words. Always and forever! Those aren't human words, Jim. Not even stones are always and forever.

The inner life has its soft and gentle beauty; an abstract formlessness as well as a subtle charm. I often consider myself as a figure in a foggy painting: faltering lines, insecure distances, and a merging of greys and blacks. An emotion or a mood—a mere wisp of color—is shaded off and made to spread until it becomes one with all that surrounds it.

You can deny, if you like, nearly all abstractions: justice, beauty, truth, goodness, mind, God. You can deny seriousness, but not play.

Cinema is a language. It can say things—big, abstract things. And I love that about it. I’m not always good with words. Some people are poets and have a beautiful way of saying things with words. But cinema is its own language. And with it you can say so many things, because you’ve got time and sequences. You’ve got dialogue. You’ve got music. You’ve got sound effects. You have so many tools. And you can express a feeling and a thought that can’t be conveyed any other way. Its a magical medium. For me, it’s so beautiful to think about these pictures and sounds flowing together in time and in sequence, making something that can be done only through cinema. Its not just words or music-it’s a whole range of elements coming together and making something that didn’t exist before. It’s telling stories. It’s devising a world, an experience, that people cannot have unless they see that film. When I catch an idea for a film, I fall in love with the way cinema can express it. I like a story that holds abstractions, and that’s what cinema can do.

The tangling of so much cruelty and beauty has made of my life a strange, discordant landscape. It has left me with an awareness that haunts the edges of my vision—it can all be lost in a moment—but it’s also given me a jeweler’s eye. If I’m thinking about my illness—abstracted from its impact on the people around me—then the answer is: No, I would not reverse my diagnosis if I could. I would not take back what I suffered to gain this.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

What is the self? A man goes to the window to see the people passing by; if I pass by, can I say he went there to see me? No, for he is not thinking of me in particular. But what about a person who loves someone for the sake of her beauty; does he love her? No, for smallpox, which will destroy beauty without destroying the person, will put an end to his love for her. And if someone loves me for my judgement or my memory, do they love me? me, myself? No, for I could lose these qualities without losing my self. Where then is this self, if it is neither in the body nor the soul? And how can one love the body or the soul except for the sake of such qualities, which are not what makes up the self, since they are perishable? Would we love the substance of a person's soul, in the abstract, whatever qualities might be in it? That is not possible, and it would be wrong. Therefore we never love anyone, but only qualities. Let us then stop scoffing at those who win honour through their appointments and offices, for we never love anyone except for borrowed qualities.

She smiled at us both, brightly. She really was pretty, for a grown-up, but when you are seven, beauty is an abstraction, not an imperative.

It’s only when all one knows of life is abstracted and used as an underlining statement of significant patterning that you have what is both beautiful and permanent.

I got to a state where phrases like "the Good, the True, and the Beautiful" filled me with a kind of suppressed indignation, because they stood for the big sin of Platonism: the reduction of all reality to the level of pure abstraction, as if concrete, individual substances had no essential reality of their own, but were only shadows of some remote, universal, ideal essence filed away in a big card-index somewhere in heaven, while the demi-urges milled around the Logos piping their excitement in high, fluted, English intellectual tones.

A story is never about one person. It has a full cast of characters, connected by blood or love or jealousy. There’s nothing small or inconsequential about our stories. There is, in fact, nothing bigger. And when we tell the truth about our lives—the broken parts, the secret parts, the beautiful parts—then the gospel comes to life, an actual story about redemption, instead of abstraction and theory

She really was pretty, for a grown-up, but when you are seven, beauty is an abstraction, not an imperative.

I want to talk about another kind of high country now in the world of thought, which in some ways, for me at least, seems to parallel or produce feelings similar to this, and call it the high country of the mind. If all of human knowledge, everything that’s known, is believed to be an enormous hierarchic structure, then the high country of the mind is found at the uppermost reaches of this structure in the most general, the most abstract considerations of all. Few people travel here. There’s no real profit to be made from wandering through it, yet like this high country of the material world all around us, it has its own austere beauty that to some people makes the hardships of traveling through it seem worthwhile. In the high country of the mind one has to become adjusted to the thinner air of uncertainty, and to the enormous magnitude of questions asked, and to the answers proposed to these questions. The sweep goes on and on and on so obviously much further than the mind can grasp one hesitates even to go near for fear of getting lost in them and never finding one’s way out.

I squeezed her hand and said nothing. I knew little about Keats or his poetry, but I thought it possible that in his hopeless situation he would not have wanted to write precisely because he loved her so much. Lately I'd had the idea that Clarissa's interest in these hypothetical letters had something to do with our own situation, and with her conviction that love that did not find its expression in a letter was not perfect. In the months after we'd met, and before we'd bought the apartment, she had written me some beauties, passionately abstract in the ways our love was different from and superior to any that had ever existed. Perhaps that's the essence of a love letter, to celebrate the unique. I had tried to match her, but all that sincerity would permit me were the facts, and they seemed miraculous enough to me: a beautiful woman loved and wanted to be loved by a large, clumsy, balding fellow who could hardly believe his luck.

As for mending, I think its good to take the time to fix something rather than throw it away. Its an antidote to wastefulness and to the need for immediate gratification. You get to see a whole process through, beginning to end, nothing abstract about it. You'll always notice the fabric scar, of course, but there's an art to mending. If you're careful, the repair can actually add to the beauty of the think because it is a testimony to its worth.

There’s nothing small or inconsequential about our stories. There is, in fact, nothing bigger. And when we tell the truth about our lives—the broken parts, the secret parts, the beautiful parts—then the gospel comes to life, an actual story about redemption, instead of abstraction and theory and things you learn in Sunday school.

I do not deny the power and the beauty of reductionist science, as exemplified in the axioms and theorems of abstract algebra....But I assert the equal power and beauty of constructive science as exemplified in Godel's construction of an undecidable proposition....

But what does it mean for a body to be perfect? Perfect for what? What does it mean for beauty to be perfect? Because there are different beauties — I’ve seen how daisies are pretty in a way roses quite aren’t. What am I for, Father? In what way am I perfectly made, for what purpose?’ To be something so abstract as beauty — it was as if Lucifer weren’t more than an abstraction himself, an idea, a fantasy, the figment of a lonely, longing imagination.

Abstract Art is considered as one of the pious forms in expressing one-self without any detailed illustration of reality. It uses a perceptible language such as shapes, color, line, form and gestural marks to create a beauty which may persist with a degree of freedom from visual references in the world.

It may be said that the Master was plagued in his last match by modern rationalism, to which fussy rules were everything, from which all the grace and elegance of Go as art had disappeared, which quite dispensed with respect for elders and attached no importance to mutual respect as human beings. From the way of Go the beauty of Japan and the Orient had fled. Everything had become science and regulation. The road to advancement in rank, which controlled the life of a player, had become a meticulous point system. One conducted the battle only to win, and there was no margin for remembering the dignity and the fragrance of Go as an art. The modern way was to insist upon doing battle under conditions of abstract justice...

The levelling of the European man is the great process which cannot be obstructed; it should even be accelerated. The necessity of cleaving gulfs, distance, order of rank, is therefore imperative —not the necessity of retarding this process. This homogenizing species requires justification as soon as it is attained: its justification is that it lies in serving a higher and sovereign race which stands upon the former and can raise itself this task only by doing this. Not merely a race of masters whose sole task is to rule, but a race with its own sphere of life, with an overflow of energy for beauty, bravery, culture, and manners, even for the most abstract thought; a yea-saying race that may grant itself every great luxury —strong enough to have no need of the tyranny of the virtue-imperative, rich enough to have no need of economy or pedantry; beyond good and evil; a hothouse for rare and exceptional plants.

Zen has been called the "religion before religion," which is to say that anyone can practice, including those committed to another faith. And that phrase evokes that natural religion of our early childhood, when heaven and a splendorous earth were one. But soon the child's clear eye is clouded over by ideas and opinions, preconceptions and abstractions. Not until years later does an instinct come that a vital sense of mystery has been withdrawn. The sun glints through the pines, and the heart is pierced in a moment of beauty and strange pain, like a memory of paradise. After that day, at the bottom of each breath, there is a hollow place filled with longing. We become seekers without knowing that we seek, and at first, we long for something "greater" than ourselves, something apart and far away. It is not a return to childhood, for childhood is not a truly enlightened state. Yet to seek one's own true nature is "a way to lead you to your long lost home." To practice Zen means to realize one's existence moment after moment, rather than letting life unravel in regret of the past and daydreaming of the future. To "rest in the present" is a state of magical simplicity...out of the emptiness can come a true insight into our natural harmony all creation. To travel this path, one need not be a 'Zen Buddhist', which is only another idea to be discarded like 'enlightenment,' and like 'the Buddha' and like 'God.

For if indeed God became a man, then Truth condescended to become a truth, from whose historical contingency one cannot simply pass to categories of universal rationality; and this means that whatever Christians mean when they speak of truth, it cannot involve simply the dialectical wresting of abstract principles from intractable facts. One

Suddenly an unexpected series of sounds began to be heard in this place up against the starry sky. They were the notes of Oak´s flute. It came from the direction of a small dark object under the hedge - a shephard´s hut - now presenting an outline to which an unintiated person might have been puzzled to attach either meaning or use. ... Being a man not without a frequent consciousness that there was some charm in this life he led, he stood still after looking at the sky as a useful instrument, and regarded it in an appreciative spirit, as a work of art superlatively beautiful. For a moment he seemed impressed with the speaking loneliness of the scene, or rather with the complete abstraction from all its compass of the sights and sounds of man. ... Oak´s motions, though they had a quiet energy, were slow, and their deliberateness accorded well with his occupation. Fitness being the basis of beauty, nobody could have denied tha his steady swings and turns in and about the flock had elements of grace. His special power, morally, physically, and mentally, was static. ... Oak was an intensely human man: indee, his humanity tore in pieces any politic intentions of his which bordered on strategy, and carried him on as by gravitation. A shadow in his life had always been that his flock should end in mutton - that a day could find a shepherd an arrant traitor to his gentle sheep.

We were thirsty for some form of beauty, even in an incomprehensible, overintellectual, abstract film with no subtitles and censored out of recognition. There was a sense of wonder at being in a public place for the first time in years without fear or anger, being in a place with a crowd of strangers that was not a demonstration, a protest rally, a breadline or a public execution...For a brief time we experienced collectively the kind of awful beauty that can only be grasped at through extreme anguish and expressed through art.

Because you get it, you know? You get that the colors and the lines and the curves aren’t trying to be like everything else in the world. You understand that the abstract art is standing out against the norm because it’s the only way abstract art knows how to stand. And you get so fucking happy because it’s so beautiful. And unique. And edgy. And…abstract.

She was abstractly beautiful, as I had always wished to be, but I now found her ugly, understanding as I did now that real beauty simply came from happiness.

Music is mere beauty; it is beauty in the abstract, beauty in isolation. It is a shapeless and liquid element of beauty, in which a man may really float, not indeed affirming the truth, but not denying it.

For if indeed God became a man, then Truth condescended to became a truth, from whose historical contingency one cannot simply pass to categories of universal rationality; and this means that whatever Christians mean when they speak of truth, it cannot involve simply the dialectical wrestling of abstract principles from intractable facts. (5)

It was partly the war, the revolution did the rest. The war was an artificial break in life-- as if life could be put off for a time-- what nonsense! The revolution broke out willy-nilly like a sigh suppressed too long. Everyone was revived, reborn, changed, transformed. You might say that everyone has been through two revolutions-- his own, personal revolution as well as the general one. It seems to me that socialism is the sea, and all these separate streams, these private, individual revolutions, are flowing into it-- the sea of life, the sea of spontaneity. I said life, but I mean life as you see it in a great picture, transformed by genius, creatively enriched. Only now people have decided to experience it not in books and pictures, but in themselves, not as an abstraction but in practice.

Because a new love affair always gives hope, the irrational mortal loneliness is always crowned, that thing I saw (that horror of a snake emptiness) when I took the deep iodine deathbreath on the Big Sur beach is now justified and hosannah'd and raised up like a sacred urn to Heaven in the mere fact of the taking off of clothes and clashing wits and bodies in the inexpressibly nervously sad delight of love- don't let no old fogies tell you otherwise, and on top of that nobody in the world even ever dares to write the true story of lovem it's awful, we're stuck with a 50% incomplete literature and drama- lying mouth to mouth, kiss to kiss in the pillow dark, loin to loin in unbelievable surrendering sweetness so distant from all our mental fearful abstractions it makes you wonder why men have termed God antisexual somehow- the secret underground truth of mad desire hiding under fenders under buried junkyards throughout the world, never mentioned in newspapers, written about haltingly and like corn by authors and painted tongue in cheek by artists, agh, just listen to Tristan und Isolde by Wagner and think of him in a Bavarian field with his beloved naked beauty under fall leaves.

One by one, they guessed aloud about what Lotto had meant by this sculpture: nautilus, fiddlehead, galaxy. Thread running off its spindle. Forces of nature, perfect in beauty, perfectly ephemeral, they guessed. He was too shy to say time. He’d woken with a dry tongue and the urge to make the abstract concrete, to build his new understanding: that this was the way that time was, a spiral.

Human suffering is a positive thing, which requires a positive answer, and sad as it is, the word is beautiful, because of the absolute truth it contains.[...] It is an error to believe that we can be happy in perfect calm and clearness, as abstract as a formula. We are made too much out of shadow and some form of suffering. If everything that hurts us were to be removed, what would remain?

She looked now at the drawing-room step. She saw, through William’s eyes, the shape of a woman, peaceful and silent, with downcast eyes. She sat musing, pondering (she was in grey that day, Lily thought). Her eyes were bent. She would never lift them. . . . [N]o, she thought, one could say nothing to nobody. The urgency of the moment always missed its mark. Words fluttered sideways and struck the object inches too low. Then one gave it up; then the idea sunk back again; then one became like most middle-aged people, cautious, furtive, with wrinkles between the eyes and a look of perpetual apprehension. For how could one express in words these emotions of the body? Express that emptiness there? (She was looking at the drawing-room steps; they looked extraordinarily empty.) It was one’s body feeling, not one’s mind. The physical sensations that went with the bare look of the steps had become suddenly extremely unpleasant. To want and not to have, sent all up her body a hardness, a hollowness, a strain. And then to want and not to have – to want and want – how that wrung the heart, and wrung again and again! Oh, Mrs. Ramsay! she called out silently, to that essence which sat by the boat, that abstract one made of her, that woman in grey, as if to abuse her for having gone, and then having gone, come back again. It had seemed so safe, thinking of her. Ghost, air, nothingness, a thing you could play with easily and safely at any time of day or night, she had been that, and then suddenly she put her hand out and wrung the heart thus. Suddenly, the empty drawing-room steps, the frill of the chair inside, the puppy tumbling on the terrace, the whole wave and whisper of the garden became like curves and arabesques flourishing round a centre of complete emptiness. . . . A curious notion came to her that he did after all hear the things she could not say. . . . She looked at her picture. That would have been his answer, presumably – how “you” and “I” and “she” pass and vanish; nothing stays; all changes; but not words, not paint. Yet it would be hung in the attics, she thought; it would be rolled up and flung under a sofa; yet even so, even of a picture like that, it was true. One might say, even of this scrawl, not of that actual picture, perhaps, but of what it attempted, that it “remained for ever,” she was going to say, or, for the words spoken sounded even to herself, too boastful, to hint, wordlessly; when, looking at the picture, she was surprised to find that she could not see it. Her eyes were full of a hot liquid (she did not think of tears at first) which, without disturbing the firmness of her lips, made the air thick, rolled down her cheeks. She had perfect control of herself – Oh, yes! – in every other way. Was she crying then for Mrs. Ramsay, without being aware of any unhappiness? She addressed old Mr. Carmichael again. What was it then? What did it mean? Could things thrust their hands up and grip one; could the blade cut; the fist grasp? Was there no safety? No learning by heart of the ways of the world? No guide, no shelter, but all was miracle, and leaping from the pinnacle of a tower into the air? Could it be, even for elderly people, that this was life? – startling, unexpected, unknown? For one moment she felt that if they both got up, here, now on the lawn, and demanded an explanation, why was it so short, why was it so inexplicable, said it with violence, as two fully equipped human beings from whom nothing should be hid might speak, then, beauty would roll itself up; the space would fill; those empty flourishes would form into shape; if they shouted loud enough Mrs. Ramsay would return. “Mrs. Ramsay!” she said aloud, “Mrs. Ramsay!” The tears ran down her face.

Our society gives its economy priority over health, love, truth, beauty, sex and salvation; over life itself. Whatsoever is given precedence over life will take precedence over life, and will end in eliminating life. Since economics, at its most abstract level, is the religion of our people, no noneconomic happening, not even one as potentially spectacular as the Second Coming, can radically alter the souls of our people.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Leonardo’s willingness to question and then abandon the enticing analogy between the circulation of water on the earth and the circulation of blood in the human body shows his curiosity and ability to be open-minded. Throughout his life, he was brilliant at discerning patterns and abstracting from them a framework that could be applied across disciplines. His geology studies show an even greater talent: not letting these patterns blind him. He came to appreciate not only nature’s similarities but also its infinite variety. Yet even as he abandoned the simplistic version of the microcosm-macrocosm analogy, he retained the aesthetic and spiritual concept underlying it: the harmonies of the cosmos are reflected in the beauty of living creatures.

Computers are ridiculous. So is science in general. CHURCH_TURING Thesis, Theodore Rosak Version This view is prevalent among certain people who see in anything smacking of numbers or exactitude a threat to human values. It is too bad that they do not appreciate the depth and complexity and beauty involved in exploring abstract structures sch as the human mind, where, indeed, one comes in intimate contact with the ultimate questions of what to be human is.

Yes, I hate blown glass art and I happen to live in the blown glass art capital of the world, Seattle, Washington. Being a part of the Seattle artistic community, I often get invited to galleries that are displaying the latest glass sculptures by some amazing new/old/mid-career glass blower. I never go. Abstract art leaves me feeling stupid and bored. Perhaps it’s because I grew up inside a tribal culture, on a reservation where every song and dance had specific ownership, specific meaning, and specific historical context. Moreover, every work of art had use—art as tool: art to heal; art to honor, art to grieve. I think of the Spanish word carnal, defined as, ‘Of the appetites and passions of the body.’ And I think of Gertrude Stein’s line, ‘Rose is a rose is a rose is a rose.’ When asked what that line meant, Stein said, ‘The poet could use the name of the thing and the thing was really there.’ So when I say drum, the drum is really being pounded in this poem; when I say fancydancer, the fancydancer is really spinning inside this poem; when I say Indian singer, that singer is really wailing inside this poem. But when it comes to abstract art—when it comes to studying an organically shaped giant piece of multi-colored glass—I end up thinking, ‘That looks like my kidney. Anybody’s kidney, really. And frankly, there can be no kidney-shaped art more beautiful—more useful and closer to our Creator—than the kidney itself. And beyond that, this glass isn’t funny. There’s no wit here. An organic shape is not inherently artistic. It doesn’t change my mind about the world. It only exists to be admired. And, frankly, if I wanted to only be in admiration of an organic form, I’m going to watch beach volleyball. I’m always going to prefer the curve of a woman’s hip or a man’s shoulder to a piece of glass that has some curves.

...for example, if Freud is wrong, as i and many others believe, where does that leave any number of novels and virtually the entire corpus of surrealism, Dada, and certain major forms of expressionism and abstraction, not to mention Richard Strauss' 'Freudian' operas such as Salome and Elektra, and the iconic novels of numerous writers such as D.H. Lawrence, Franz Kafka, Thomas Mann and Virginia Woolf? It doesn't render these works less beautiful or pleasurable, necessarily, but it surely dilutes their meaning. They don't owe their entire existence to psychoanalysis. But if they are robbed of a large part of their meaning, can they retain their intellectual importance and validity? Or do they become period pieces? I stress the point because the novels, paintings and operas referred to above have helped to popularise and legitimise a certain view of human nature, one that is, all evidence to the contrary lacking, wrong.

I first met Winston Churchill in the early summer of 1906 at a dinner party to which I went as a very young girl. Our hostess was Lady Wemyss and I remember that Arthur Balfour, George Wyndman, Hilaire Belloc and Charles Whibley were among the guests… I found myself sitting next to this young man who seemed to me quite different from any other young man I had ever met. For a long time he seemed sunk in abstraction. Then he appeared to become suddenly aware of my existence. He turned on me a lowering gaze and asked me abruptly how old I was. I replied that I was nineteen. “And I,” he said despairingly, “am thirty-two already. Younger than anyone else who counts, though, “he added, as if to comfort himself. Then savagely: “Curse ruthless time! Curse our mortality. How cruelly short is this allotted span for all we must cram into it!” And he burst forth into an eloquent diatribe on the shortness of human life, the immensity of possible human accomplishment—a theme so well exploited by the poets, prophets, and philosophers of all ages that it might seem difficult to invest it with new and startling significance. Yet for me he did so, in a torrent of magnificent language which appeared to be both effortless and inexhaustible and ended up with the words I shall always remember: “We are all worms. But I do believe that I am a glow worm.” By this time I was convinced of it—and my conviction remained unshaken throughout the years that followed. Later he asked me whether I thought that words had a magic and music quite independent of their meaning. I said I certainly thought so, and I quoted as a classic though familiar instance the first lines that came into my head. Charm’d magic casements, opening on the foam Of perilous seas, in faery lands forlorn. His eyes blazed with excitement. “Say that again,” he said, “say it again—it is marvelous!” “But I objected, “You know these lines. You know the ‘Ode to a Nightengale.’ ” He had apparently never read or heard of it before (I must, however, add that next time I met him he had not learned not merely this but all of the odes to Keats by heart—and he recited them quite mercilessly from start to finish, not sparing me a syllable). Finding that he liked poetry, I quoted to him from one of my own favorite poets, Blake. He listened avidly, repeating some lines to himself with varying emphases and stresses, then added meditatively: “I never knew that old Admiral had found so much time to write such good poetry.” I was astounded that he, with his acute susceptibility to words and power of using them, should have left such tracts of English literature entirely unexplored. But however it happened he had lost nothing by it, when he approached books it was “with a hungry, empty mind and with fairly srong jaws, and what I got I *bit*.” And his ear for the beauty of language needed no tuning fork. Until the end of dinner I listened to him spellbound. I can remember thinking: This is what people mean when they talk of seeing stars. That is what I am doing now. I do not to this day know who was on my other side. Good manners, social obligation, duty—all had gone with the wind. I was transfixed, transported into a new element. I knew only that I had seen a great light. I recognized it as the light of genius… I cannot attempt to analyze, still less transmit, the light of genius. But I will try to set down, as I remember them, some of the differences which struck me between him and all the others, young and old, whom I have known. First and foremost he was incalculable. He ran true to no form. There lurked in his every thought and world the ambush of the unexpected. I felt also that the impact of life, ideas and even words upon his mind, was not only vivid and immediate, but direct. Between him and them there was no shock absorber of vicarious thought or precedent gleaned either from books or other minds. His relationship wit

Being a man not without a frequent consciousness that there was some charm in this life he led, he stood still after looking at the sky as a useful instrument, and regarded it in an appreciative spirit, as a work of art superlatively beautiful. For a moment he seemed impressed with the speaking loneliness of the scene, or rather with the complete abstraction from all its compass of the sights and sounds of man. Human shapes, interferences, troubles, and joys were all as if they were not, and there seemed to be on the shaded hemisphere of the globe no sentient being save himself; he could fancy them all gone round to the sunny side.

I might have felt unimportant pitted against the awesome might of the mountains. I did not. Rather, on that mountain top I found something important that I had never known before: an awareness of a vital connection between me and the Authority behind all this beauty. I remembered my conversation with Dr. MacNeill that afternoon in my schoolroom. He had said that he believed in some “starter-force” but that he could not credit a loving God with concern for individuals. But the “starter-force” behind the magnificence displayed before my wondering eyes had an authority behind it that could be no abstraction, for it had immediacy—known and felt. Now I knew how to answer the doctor’s question. Call this what you might—“starter-force,” “God,” “Father”—it was personal all right. It thrust deep into me. It pulled. And it insisted that life was precious—all of life—Fairlight and I, and every bird and every squirrel and every tree reaching through its forest cover for the light. It cried that all effort was worthwhile; that doubt and fear and discouragement were a desecration of beauty, that hope was always right. It insisted that small achievement was not enough; that hopes and dreams must be large enough to stand up beside those soaring summits and not once bow their heads in shame.

I saw a star and its light was like something woven of hope and music, and the shimmer of it was a voice crying out to my spirit to keep hold, to take joy, and for a moment the whole of my suffering seemed unmade. The darkness became the false thing and the joy of that light, it was the truest thing I had ever known. How can we believe what beauty speaks to us in the darkness of mental illness and cancer and abuse and death? Because beauty calls to us with the voice of God. We are answered not with argument or angry demands for obedience but with the presence of Immanuel, God here with us in the shadows. What beauty reveals is the intimacy of the divine in our grief. God gives us beauty, not as his argument but as his offering - a gift that immersed us in something that allows us to touch hope, to taste healing, to tangibly encounter something opposite to disintegration and destruction. Where suffering has made God abstract and distant to us, where brokenness leaves us with unanswerable questions, beauty allows us to taste and see God’s presence as he breaks into the circles of our inmost grief to remake the broken world. Beauty offers us a theodicy of encounter.

The story of the rapper and the story of the hustler are like rap itself, two kinds of rhythm working together, having a conversation with each other, doing more together than they could do apart. It's been said that the thing that makes rap special, that makes it different both from pop music and from written poetry, is that it's built around two kinds of rhythm. The first kind of rhythm is the meter. In poetry, the meter is abstract, but in rap, the meter is something you literally hear: it's the beat. The beat in a song never stops, it never varies. No matter what other sounds are on the track, even if it's a Timbaland production with all kinds of offbeat fills and electronics, a rap song is usually built bar by bar, four-beat measure by four-beat measure. It's like time itself, ticking off relentlessly in a rhythm that never varies and never stops. When you think about it like that, you realize the beat is everywhere, you just have to tap into it. You can bang it out on a project wall or an 808 drum machine or just use your hands. You can beatbox it with your mouth. But the beat is only one half of a rap song's rhythm. The other is the flow. When a rapper jumps on a beat, he adds his own rhythm. Sometimes you stay in the pocket of the beat and just let the rhymes land on the square so that the beat and flow become one. But sometimes the flow cops up the beat, breaks the beat into smaller units, forces in multiple syllables and repeated sounds and internal rhymes, or hangs a drunken leg over the last bap and keeps going, sneaks out of that bitch. The flow isn't like time, it's like life. It's like a heartbeat or the way you breathe, it can jump, speed up, slow down, stop, or pound right through like a machine. If the beat is time, flow is what we do with that time, how we live through it. The beat is everywhere, but every life has to find its own flow. Just like beats and flows work together, rapping and hustling, for me at least, live through each other. Those early raps were beautiful in their way and a whole generation of us felt represented for the first time when we heard them. But there's a reason the culture evolved beyond that playful, partying lyrical style. Even when we recognized the voices, and recognized the style, and even personally knew the cats who were on the records, the content didn't always reflect the lives we were leading. There was a distance between what was becoming rap's signature style - the relentlessness, the swagger, the complex wordplay - and the substance of the songs. The culture had to go somewhere else to grow. It had to come home.

It was under English trees that I meditated on that lost labyrinth: I pictured it perfect and inviolate on the secret summit of a mountain; I pictured its outlines blurred by rice paddies, or underwater; I pictured it as infinite—a labyrinth not of octagonal pavillions and paths that turn back upon themselves, but of rivers and provinces and kingdoms....I imagined a labyrinth of labyrinths, a maze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

A CRUNCHY CON MANIFESTO 1. We are conservatives who stand outside the conservative mainstream; therefore, we can see things that matter more clearly. 2. Modern conservatism has become too focused on money, power, and the accumulation of stuff, and insufficiently concerned with the content of our individual and social character. 3. Big business deserves as much skepticism as big government. 4. Culture is more important than politics and economics. 5. A conservatism that does not practice restraint, humility, and good stewardship—especially of the natural world—is not fundamentally conservative. 6. Small, Local, Old, and Particular are almost always better than Big, Global, New, and Abstract. 7. Beauty is more important than efficiency. 8. The relentlessness of media-driven pop culture deadens our senses to authentic truth, beauty, and wisdom. 9. We share Russell Kirk's conviction that "the institution most essential to conserve is the family.

Thus Marx begins his attack on the liberal concept of freedom. The freedom of the market is not freedom at all. It is a fetishistic illusion. Under capitalism, individuals surrender to the discipline of abstract forces (such as the hidden hand of the market made much of by Adam Smith) that effectively govern their relations and choices. I can make something beautiful and take it to market, but if I don’t manage to exchange it then it has no value. Furthermore, I won’t have enough money to buy commodities to live. Market forces, which none of us individually control, regulate us. And part of what Marx wants to do in Capital is talk about this regulatory power that occurs even “in the midst of the accidental and ever-fluctuating exchange relations between the products.” Supply and demand fluctuations generate price fluctuations around some norm but cannot explain why a pair of shoes on average trades for four shirts. Within all the confusions of the marketplace, “the labour-time socially necessary to produce [commodities] asserts itself as a regulative law of nature. In the same way, the law of gravity asserts itself when a person’s house collapses on top of him” (168). This parallel between gravity and value is interesting: both are relations and not things, and both have to be conceptualized as immaterial but objective.

Let's get rid of abstractions-they don't exist. I agree about duties, but I don't believe it is a duty to try to arrange other people's lives for them in accordance with abstract principles, however well-meant and high-sounding. I don't believe in trying to reform the world. The thing for me is to live my own life as fully as possible. If I can “ improve " myself then I've done something towards reforming humanity. My relation with the beauty of the world, this glorious O, is my own affair, my religion if you like. And as to my duty to others, it's to men and women, not to Man and Woman

You ask for happiness, Ms. Stuart. Certainly, that’s what everyone wants–Aristotle said happiness is the ultimate goal of all people, and that the desire for wealth and fame and power are all just paths to happiness. And yet…happiness…it’s a bit abstract, isn’t it? As the front door says, I deal in antiquities and tangibles. Which is not to say I can’t cope with more aspirational requests–if you asked for the aforementioned wealth or power, or for youth, or beauty, or inspiration, I have items that can grant all those wishes. But happiness… Can you be a bit more specific? Can you tell me what would make you happy?

...fascism is more plausibly linked to a set of "mobilizing passions" that shape fascist action than to a consistent and fully articulated philosophy. At the bottom is a passionate nationalism. Allied to it is a conspiratorial and Manichean view of history as a battle between the good and evil camps, between the pure and the corrupt, in which one's own community or nation has been the victim. In this Darwinian narrative, the chosen people have been weakened by political parties, social classes, unassimilable minorities, spoiled rentiers, and rationalist thinkers who lack the necessary sense of community. These "mobilizing passions," mostly taken for granted and not always overtly argued as intellectual propositions, form the emotional lava that set fascism's foundations: -a sense of overwhelming crisis beyond the reach of any traditional solutions; -the primacy of the group, toward which one has duties superior to every right, whether individual or universal, and the subordination of the individual to it; -the belief that one's group is a victim, a sentiment that justifies any action, without legal or moral limits, against its enemies, both internal and external; -dread of the group's decline under the corrosive effects of individualistic liberalism, class conflict, and alien influences; -the need for closer integration of a purer community, by consent if possible, or by exclusionary violence if necessary; -the need for authority by natural leaders (always male), culminating in a national chief who alone is capable of incarnating the groups' destiny; -the superiority of the leader's instincts over abstract and universal reason; -the beauty of violence and the efficacy of will, when they are devoted to the group's success; -the right of the chosen people to dominate others without restraint from any kind of human or divine law, right being decided by the sole criterion of the group's prowess within a Darwinian struggle. ...Fascism was an affair of the gut more than the brain, and a study of the roots of fascism that treats only the thinkers and the writers misses the most powerful impulses of all.

You first taught me the great principle "Begin where you are." I had thought one had to start by summoning up what we believe about the goodness and greatness of God, by thinking about creation and redemption and "all the blessings of this life." You turned to the brook and once more splashed your burning face and hands in the little waterfall and said, "Why not begin with this?" And it worked. Apparently you have never guessed how much. That cushiony moss, that coldness and sound and dancing light were no doubt the very minor blessings compared with "the means of grace and the hope of glory." But then they were manifest. So far as they were concerned, sight had replaced faith. They were not the hope of glory, they were an exposition of the glory itself." Yet you were not - or so it seemed - telling me that "Nature," or "the beauties of Nature," manifest the glory. No such abstraction as "Nature" comes into it. I was learning the far more secret doctrine that pleasures are shafts of the glory as it strikes our sensibility. As it impinges on our will or understanding, we give it different names - goodness or truth or the like. But its flash upon our senses and mood is pleasure.

I’ll be honest with you. The variables that construct my existence are confusing. Like handwritten math equations jammed together on a sloppy page of homework. They don’t make any sense. One math problem leads to another, and then another and so it goes. One day you realize that your life is one whole page of problems and nothing ever gets solved. One ongoing equation with no equal sign at the end. But it occurred to me, beneath the canopy of a starlight heaven, that I’d been looking at my life all wrong. It wasn’t a math equation. Things weren’t supposed to add up. There was no solution. In fact, there was no problem. Life’s variables and numbers and pages of chicken scratch weren’t mathematical marks. They were art. A drawing. An abstract painting. It was meant to be beautiful, not sensical. And embedded within the mess of it all were miracles. Small ones. I’d never paid attention to them because I was too busy, but it didn’t make them less real.

The Ilhalmiut do not fill canvases with their paintings, or inscribe figures on rocks, or carve figurines in clay or in stone, because in the lives of the People there is no room for the creation of objects of no practical value. What purpose is there in creating beautiful things if these must be abandoned when the family treks out over the Barrens? But the artistic sense is present and strongly developed. It is strongly alive in their stories and songs, and in the string-figures, but they also use it on the construction of things which assist in their living and in these cases it is no less an art. The pleasure of abstract creation is largely denied to them by the nature of the land, but still they know how to make beauty. They know how to make beauty, and they also know how to enjoy it-- for it is no uncommon thing to see an Ilhalmio man squatting silently on a hill crest and watching, for hours at a time, the swift interplay of colors that sweep the sky at sunset and dawn. It is not unusual to see an Ilhalmio pause for long minutes to watch the sleek beauty of a weasel or to stare into the brilliant heart of some minuscule flower. And these things are done quite unconsciously, too. There is no word for 'beauty'--as such--in their language; it needs no words in their hearts.

One by one, they guessed aloud about what Lotto had meant by this sculpture: nautilus, fiddlehead, galaxy. Thread running off its spindle. Forces of nature, perfect in beauty, perfectly ephemeral, they guessed. He was too shy to say time. He’d woken with a dry tongue and the urge to make the abstract concrete, to build his new understanding: that this was the way that time was, a spiral. He loved the uselessness of all the effort, the ephemerality of the work. The ocean encroached, it licked their feet. It pushed around the outside wall of the spiral, fingering its way in. When the water had scooped the sand from the lifeguard's chair, revealing white like bone beneath, something broke, and the fragments spun into the future. This day would bend back and shine itself into everything.

God has always had within himself a perfect friendship. The Father, the Son, and the Holy Spirit are adoring one another, giving glorifying love to one another, and delighting in one another. We know of no joy higher than being loved and loving in return, but a triune God would know that love and joy in unimaginable, infinite dimensions. God is, therefore, infinitely, profoundly happy, filled with perfect joy—not some abstract tranquility but the fierce happiness of dynamic loving relationships. Knowing this God is not to get beyond emotions or thoughts but to be filled with glorious love and joy. If God did not need to create other beings in order to know love and happiness, then why did he do so? Jonathan Edwards argues, in A Dissertation Concerning the End for Which God Created the World, that the only reason God would have had for creating us was not to get the cosmic love and joy of relationship (because he already had that) but to share it.138 Edwards shows how it is completely consistent for a triune God—who is “other-oriented” in his very core, who seeks glory only to give it to others—to communicate happiness and delight in his own divine perfections and beauty to others.

When the child asks: "Why have the leaves turned red?" or "Why does it snow?" we launch into explanations which have no obvious connection with the question. Leaves are red because it is cold, we say. What has cold to do with colour? How is the child to know that we are talking of abstract connections between atmospheric conditions and leaf chemistry? And why should he care? The child has asked 'why,' not 'how,' and certainly not 'how much.' And why should he care the molecular structure of water is believed to be such that at low temperatures it forms rigid bonds which make it appear as ice or snow? None of these abstractions says anything about what the child experiences: the redness of leaves and the cool, tickling envelopment by snow. The living response would be quite different. 'Why are the leaves red Dad?" "Because it is so beautiful, child. Don't you see how beautiful it is, all these autumn colours?" There is no truer answer. That is how the leaves are red. An answer which does not invoke questions, which does not lead the child into an endless series of questions, to which each answer is a threshold. The child will hear later on that a chemical reaction occurs in those leaves. It is bad enough, then; let us not make the world uninhabitable for the child too soon.

An individual is a complex, indefinable object. And so only the individual possesses something that can without lying be called existence. As the Cynic philosophers already knew, nothing real, nothing concrete is definable. The necessities of thought, speech, of science and action force us to act as if the definable exists. Let us consent to this, while all the while smiling at the inevitable. But we should never forget that no word can give us the essence of a being, not even my own essence, and that no thought, whatever good will and sympathy might animate it, will ever penetrate the essence of another. Our most beautiful, strongest, most penetrating truths glory — modestly — in being but lesser lies. The more I strive to seize the concrete, the more my formulas become complex and hesitant, then the more I become irritated at not being able to make them flexible and mobile. Whenever I pronounce absolute words I know I am speaking in the abstract and that I am speaking of the void.

Cinema is a language. It can say things—big, abstract things. And I love that about it. I’m not always good with words. Some people are poets and have a beautiful way of saying things with words. But cinema is its own language. And with it you can say so many things, because you’ve got time and sequences. You’ve got dialogue. You’ve got music. You’ve got sound effects. You have so many tools. And you can express a feeling and a thought that can’t be conveyed any other way. It's a magical medium. For me, it’s so beautiful to think about these pictures and sounds flowing together in time and in sequence, making something that can be done only through cinema. It's not just words or music—it’s a whole range of elements coming together and making something that didn’t exist before. It’s telling stories. It’s devising a world, an experience, that people cannot have unless they see that film. When I catch an idea for a film, I fall in love with the way cinema can express it. I like a story that holds abstractions, and that’s what cinema can do.

When Nietzsche declared that God is dead, this is what he meant. At least in the West, God has become an abstract idea that some accept and others reject, but it makes little difference either way. In the Middle Ages, without a god I had no source of political, moral and aesthetic authority. I could not tell what was right, good or beautiful. Who could live like that? Today, in contrast, it is very easy not to believe in God, because I pay no price for my unbelief. I can be a complete atheist, and still draw a very rich mix of political, moral and aesthetical values from my inner experience. If I believe in God at all, it is my choice to believe. If my inner self tells me to believe in God – then I believe. I believe because I feel God’s presence, and my heart tells me He is there. But if I no longer feel God’s presence, and if my heart suddenly tells me that there is no God – I will cease believing. Either way, the real source of authority is my own feelings. So even while saying that I believe in God, the truth is I have a much stronger belief in my own inner voice.

Universities today loudly proclaim their commitment to diversity. But in the meantime, democratization through public investment has been replaced by democratization through consumer credit, effectively transferring the costs of diversity back to the individual student and her family. The beauty of securitized credit is that it excludes no one a priori. By abstracting from class stratification in the present, it can accommodate all differences preemptively simply by pricing them at variable rates and deferring repayment to some barely imaginable point in the future. In principle, we all have access to a college education, no matter how much we or our parents earn. Yet, private credit does not merely obscure the effects of class; it also actively exacerbates inequality by forcing those without income or collateral to pay higher rates for the same service. When the long-term costs of credit begin to materialize and accumulate, students are once again confronted with the intractable resistances of class, race, and gender stratification. The divisions of family wealth reassert themselves with all their historical force.

Now, I knew not, that there was any thing in my own appearance calculated to disarm ridicule; and, indeed, to have looked at all heroic, under the circumstances, would have been rather difficult. Still, I could not but feel exceedingly annoyed at the prospect of being screamed at in turn, by this mischievous young witch, even though she were but an islander. And, to tell a secret, her beauty had something to do with this sort of feeling; and, pinioned as I was, to a log, and clad most unbecomingly, I began to grow sentimental. Ere her glance fell upon me, I had, unconsciously, thrown myself into the most graceful attitude I could assume, leaned my head upon my hand, and summoned up as abstracted an expression as possible. Though my face was averted, I soon felt it flush,

When Nietzsche declared that God is dead, this is what he meant. At least in the West, God has become an abstract idea that some accept and others reject, but it makes little difference either way. In the Middle Ages, without a god I had no source of political, moral and aesthetic authority. I could not tell what was right, good or beautiful. Who could live like that? Today, in contrast, it is very easy not to believe in God, because I pay no price for my unbelief. I can be a complete atheist and still derive a very rich mixture of political, moral and aesthetic values from my inner experience. If I believe in God at all, it is my choice to believe. If my inner self tells me to believe in God – then I believe. I believe because I feel God’s presence, and my heart tells me He is there.

Because, even if my corrupt body is rotten and wracked with pain, even if all my senses have departed from me, leaving only agony and decay, my Mind is still blessed with Life. And, as in the long nights of my Youth, when I could find no sleep, I lie here . . . and think of Numbers. For Numbers are the bridge between the World of Perfection and this fallen, foolish vale of tears. They exist both in the purity of abstraction, and in the concrete, solid, sinful world. They exist in the ten fingers of my twitching, clutching hands, in the spidery numeric scrawls in Schäffer’s books of accounts, they exist in that vision of perfection in this fallen world, the Cathedral, in its circles, in its triangles, in the parabolae of its curls and curves, a beauteous image of the Godhead as a finite, geometrical and comprehensible idea. And they exist also in pure conception, in the flights of numerical beauty that my mind conceives. Can one set a limit on numbers? Can one imagine where the line could be drawn and say . . . after this count, one may reckon no further? No. They have no beginning and have no end. Numbers stretch out, beyond our human limits, beyond our comprehension, to a boundless Infinity. This physical world, my body, my life, will come to an end, but numbers count onwards for ever, towards the greatest of all reckonings that can never, ever be reached.

We have come to understand the phenomena of life only as an assemblage of the lifeless. We take the mechanistic abstractions of our technical calculation to be ultimately concrete and "fundamentally real," while our most intimate experiences are labelled "mere appearance" and something having reality only within the closet of the isolated mind. Suppose however we were to invert this whole scheme, reverse the order in which it assigns abstract and concrete. What is central to our experience, then, need not be peripheral to nature. This sunset now, for example, caught within the network of bare winter branches, seems like a moment of benediction in which the whole of nature collaborates. Why should not these colours and these charging banners of light be as much a part of the universe as the atoms and molecules that make them up? If they were only "in my mind," then I and my mind would no longer be a part of nature. Why should the pulse of life toward beauty and value not be a part of things? Following this path, we do not vainly seek to assemble the living out of configurations of dead stuff, but we descend downwards from more complex to simpler grades of the organic. From humans to trees to rocks; from "higher grade" to "lower grade" organisms. In the universe of energy, any individual thing is a pattern of activity within the flux, and thereby an organism at some level.

Do those of you in like Chicago or NYC ever notice how commuters on the train tend to get all quiet and intense when South Side or South Bronx starts to flow past? If you look closely at the faces, you see it’s not depression, not even discomfort; it’s a kind of rigid fascination with the beauty of ruins in which people live but look or love nothing like you, a horizonful of numbly complex vistas in slab-gray and spraypaint-red. Hieroglyphs on walls, people on stoops, hoops w/o nets. White people have always loved to gaze at the ‘real black world,’ preferably at a distance and while moving briskly through, toward business. A view from this remove yields easy abstractions about rap in its role as just the latest ‘black’ music. Like: the less real power a people have, the more they’ll assert hegemony in areas that don’t much matter in any grand scheme. A way to rule in hell: their own vocabulary, syntax, gestures, music, dance; own food; religious rhetoric; social and party customs; that…well-known athletic superiority—the foot-speed, vertical leap—we like them in fields, cotton- or ball-. It’s a Hell we like to look at because it has so clearly been made someone else’s very own….And the exported popular arts! The singing and dancing!…each innovation, new Scene, and genius born of a ‘suffering’ we somehow long to imagine, even as we co-opt, overpay, homogenize, make the best of that suffering song go to stud for our own pale performers.

We are often told, that in the critical periods of history it is the national soul which counts: that "where there is no vision, the people perish." No nation is truly defeated which retains its spiritual self-possession. No nation is truly victorious which does not emerge with soul unstained. If this be so, it becomes a part of true patriotism to keep the spiritual life, both of the individual citizen and of the social group, active and vigorous; its vision of realities unsullied by the entangled interests and passions of the time. This is a task in which all may do their part. The spiritual life is not a special career, involving abstraction from the world of things. It is a part of every man's life; and until he has realised it he is not a complete human being, has not entered into possession of all his powers. It is therefore the function of a practical mysticism to increase, not diminish, the total efficiency, the wisdom and steadfastness, of those who try to practise it. It will help them to enter, more completely than ever before, into the life of the group to which they belong. It will teach them to see the world in a truer proportion, discerning eternal beauty beyond and beneath apparent ruthlessness. It will educate them in a charity free from all taint of sentimentalism; it will confer on them an unconquerable hope; and assure them that still, even in the hour of greatest desolation, "There lives the dearest freshness deep down things.

Only the middle distance and what may be called the remoter foreground are strictly human. When we look very near or very far, man either vanishes altogether or loses his primacy. The astronomer looks even further afield than the Sung painter and sees even less of human life. At the other end of the scale the physicist, the chemist, the physiologist pursue the close-up – the cellular close-up, the molecular, the atomic and subatomic. Of that which, at twenty feet, even at arm’s length, looked and sounded like a human being no trace remains. Something analogous happens to the myopic artist and the happy lover. In the nuptial embrace personality is melted down; the individual (it is the recurrent theme of Lawrence’s poems and novels) ceases to be himself and becomes a part of the vast impersonal universe. And so it is with the artist who chooses to use his eyes at the near point. In his work humanity loses its importance, even disappears completely. Instead of men and women playing their fantastic tricks before high heaven, we are asked to consider the lilies, to meditate on the unearthly beauty of ‘mere things,’ when isolated from their utilitarian context and rendered as they are, in and for themselves. Alternatively (or, at an earlier stage of artistic development, exclusively), the nonhuman world of the near-point is rendered in patterns. These patterns are abstracted for the most part from leaves and flowers – the rose, the lotus, the acanthus, palm, papyrus – and are elaborated, with recurrences and variations, into something transportingly reminisce

Parnet: I want you to talk about desire. What is desire, exactly? Let's consider the question as simply as possible. When Anti-Oedipus... Deleuze: It's not what they thought it was, in any case, not what they thought it was, even back then. Even, I mean, the most charming people who were... It was a big ambiguity, it was a big misunderstanding, or rather a little one, a little misunderstanding. I believe that we wanted to say something very simple. In fact, we had an enormous ambition, notably when one writes a book, we thought that we would say something new, specifically that one way or another, people who wrote before us didn't understand what desire meant. That is, in undertaking our task as philosophers, we were hoping to propose a new concept of desire. But, regarding concepts, people who don't do philosophy mustn't think that they are so abstract... On the contrary, they refer to things that are extremely simple, extremely concrete, we'll see this later... There are no philosophical concepts that do not refer to non-philosophical coordinates. It's very simple, very concrete. What we wanted to express was the simplest thing in the world. We wanted to say: up until now, you speak abstractly about desire because you extract an object that's presumed to be the object of your desire. So, one could say, I desire a woman, I desire to leave on a trip, I desire this, that. And we were saying something really very simple, simple, simple: You never desire someone or something, you always desire an aggregate. It's not complicated. Our question was: what is the nature of relations between elements in order for there to be desire, for these elements to become desirable? I mean, I don't desire a woman - I'm ashamed to say things like that since Proust already said it, and it's beautiful in Proust: I don't desire a woman, I also desire a landscape that is enveloped in this woman, a landscape that, if needs be - I don't know - but that I can feel. As long as I haven't yet unfolded the landscape that envelops her, I will not be happy, that is, my desire will not have been attained, my desire will remain unsatisfied. I believe in an aggregate with two terms: woman/landscape, and it's something completely different. If a woman says, "I desire a dress," or "I desire (some) thing" or "(some) blouse," it's obvious that she does not desire this dress or that blouse in the abstract. She desires it in an entire context, a context of her own life that she is going to organize, the desire in relation not only with a landscape, but with people who are her friends, with people who are not her friends, with her profession, etc. I never desire some thing all by itself, I don't desire an aggregate either, I desire from within an aggregate.

I have given a brief explanation of the various meanings of dharma according to the Abhidharma, but what I want to say next is much more important. In Mahayana Buddhism, and especially in Dōgen Zenji's teachings, the meaning of dharma has more depth. According to the concepts we accept, we think that everything exists as objects outside the self. For example, we usually think that all phenomenal things that appear before our eyes, or this twentieth-century human society, have existence outside our individual self. We believe that when we are born we appear on this world's stage, and when we die we leave that stage. All of us think this way. But the truth is that this common-sense concept is questionable. Mahayana Buddhism began from a reexamination of this common-sense attitude. I'll give you one of my favorite examples. I am looking at this cup now. You are also looking at the same cup. We think that we are looking at the very same cup, but this is not true. I am looking at it from my angle, with my eyesight, in the lighting that occurs where I am sitting, and with my own feelings or emotions. Furthermore, the angle, my feeling, and everything else is changing from moment to moment. This cup I am looking at now is not the same one that I will be looking at in the next moment. Each of you is also looking at it from your own angle, with your eyesight, with your own feelings, and these also are constantly changing. This is the way actual life experience is. However, if we use our common-sense way of thinking, we think we are looking at the very same cup. This is an abstraction and not the reality of life. Abstract concepts and living reality are entirely different. The Buddhist view is completely different from our ordinary thinking. Western philosophy's way of thinking is also based on abstractions. It assumes that all of us are seeing the same cup. Greek philosophers went further and further in their abstractions until they came up with the concept of the idea that cannot be seen or felt. One example is Venus, the goddess of beauty. In the real world, no woman is as well-proportioned as Venus, or embodies perfect beauty as she does. Yet the Greeks idealized beauty and created a statue of Venus, just as they had thought of the "idea" of a circle that is abstracted from something round. In other words, the Greek way of thinking is abstraction to the highest degree. Buddhism is different. Buddhism puts emphasis on life, the actual life experience of the reality of the self.

The person is otherness in communion and communion in otherness. The person is an identity that emerges through relationship; it is an 'I' that can exist only as long as it relates to a 'thou' which affirms it's existence and it's otherness. If we isolate the 'I' from the 'thou' we lose not only it's otherness but also it's very being; it simply cannot be without the other. Personhood is freedom. In its anthropological significance, personhood is inconceivable without freedom; it is the freedom of being other. I hesitate to say 'different' instead of 'other', because 'different' can be understood in the sense of qualities (clever, beautiful, etc.), which is not what the person is about. Person implies not simply the freedom to have qualities, but mainly the freedom simply to be yourself. And yet because, as we have already observed, one person is no person, this freedom is not freedom *from* the other but freedom *for* the other. Freedom thus becomes identical with *love*. We can love only if we are persons, that is, if we allow the other to be truly other, and yet to be in communion with us. If we love the other not only in spite of his of her being different from us but *because* he or she is different from us, or rather *other* than ourselves, we live in freedom as love and in love as freedom . [In this way] personhood is creativity. Freedom is not *from* but *for* someone or something other than ourselves. This makes the person *ec-static*, that is, going outside and beyond the boundaries of the 'self'. But this *ecstasis* is not to be understood as a movement towards the unknown and the infinite [an arbitrary, abstract *othering* for the sake of itself]; it is a movement of *affirmation of the other*. This drive of personhood towards the affirmation of the other is so strong that it is not limited to the 'other' that already exists, but wants to affirm an 'other' which is [the product of] the totally free grace of the person. The person [out of totally free grace] wants to create its own 'other'. This is what happens in art; and it is only the person that can be an artist in the true sense, that is, a creator that brings about a totally other identity as an act of freedom and communion. The subject of otherness, then, is raised in its absolute ontological significance. Otherness is not secondary to unity; it is primary and constitutive of the very idea of being. Respect for otherness is a matter not [only] of ethics but of ontology: if otherness disappears, beings simply cease to be. There is simply no room for ontological totalitarianism. All communion must involve otherness as a primary and constitutive ingredient. It is this that makes freedom part of the notion of being. Freedom is not simply 'freedom of will'; it is the freedom to be other in an absolute ontological sense.

Moving on, while he wondered, the dark through which Mr. Lecky's light cut grew more beautiful with scents. Particles of solid matter so minute, gases so subtle, that they filtered through stopping and sealing, hung on the unstirred air. Drawn in with Mr. Lecky's breath came impalpable dews cooked out of disintegrating coal. Distilled, chemically split and reformed, they ended in flawless simulation of the aromas of gums, the scent of woods and the world's flowers. The chemists who made them could do more than that. Loose on the gloom were perfumes of flowers which might possibly have bloomed but never had, and the strong-smelling saps of trees either lost or not yet evolved. Mixed in the mucus of the pituitary membrane, these volatile essences meant more than synthetic chemistry to Mr. Lecky. Their microscopic slime coated the bushed-out ends of the olfactory nerve; their presence was signaled to the anterior of the brain's temporal lobe. At once, thought waited on them, tossing down from the great storehouse of old images, neglected ideas - sandalwood and roses, musk and lavender. Mr. Lecky stood still, wrung by pangs as insistent and unanswerable as hunger. He was prodded by the unrest of things desired, not had; the surfeit of things had, not desired. More than anything he could see, or words, or sounds, these odors made him stupidly aware of the past. Unable to remember it, whence he was, or where he had previously been, all that was sweet, impermanent and gone came back not spoiled by too much truth or exact memory. Volatile as the perfumes, the past stirred him with longing for what was not - the only beloved beauty which you will have to see but which you may not keep. Mr. Lecky's beam of light went through glass top and side of a counter, displayed bottles of colored liquid - straw, amber, topaz - threw shadows behind their diverse shapes. He had no use for perfume. All the distraction, all the sense of loss and implausible sweetness which he felt was in memory of women. Behind the counter, Mr. Lecky, curious, took out bottles, sniffed them, examined their elaborately varied forms - transparent squares, triangles, cones, flattened ovals. Some were opaque, jet or blue, rough with embedded metals in intricate design. This great and needless decoration of the flasks which contained it was one strange way to express the inexpressible. Another way was tried in the names put on the bottles. Here words ran the suggestive or symbolic gamut of idealized passion, or festive night, of desired caresses, or of abstractions of the painful allure yet farther fetched. Not even in the hopeful, miracle-raving fancy of those who used the perfumes could a bottle of liquid have any actual magic. Since the buyers at the counters must be human beings, nine of every ten were beyond this or other help. Women, young, but unlovely and unloved, women, whatever they had been, now at the end of it and ruined by years or thickened to caricature by fat, ought to be the ones called to mind by perfume. But they were not. Mr. Lecky held the bottle in his hand a long while, aware of the tenth woman.

A VALEDICTION: OF THE BOOK I'll tell thee now (dear love) what thou shalt do To anger destiny, as she doth us; How I shall stay, though she eloign me thus, And how posterity shall know it too; How thine may out-endure Sibyl's glory, and obscure Her who from Pindar could allure, And her, through whose help Lucan is not lame, And her, whose book (they say) Homer did find, and name. Study our manuscripts, those myriads Of letters, which have past 'twixt thee and me; Thence write our annals, and in them will be To all whom love's subliming fire invades, Rule and example found; There the faith of any ground No schismatic will dare to wound, That sees, how Love this grace to us affords, To make, to keep, to use, to be these his records. This book, as long-lived as the elements, Or as the world's form, this all-graved tome In cypher writ, or new made idiom; We for Love's clergy only are instruments; When this book is made thus, Should again the ravenous Vandals and Goths invade us, Learning were safe; in this our universe, Schools might learn sciences, spheres music, angels verse. Here Love's divines—since all divinity Is love or wonder—may find all they seek, Whether abstract spiritual love they like, Their souls exhaled with what they do not see; Or, loth so to amuse Faith's infirmity, they choose Something which they may see and use; For, though mind be the heaven, where love doth sit, Beauty a convenient type may be to figure it. Here more than in their books may lawyers find, Both by what titles mistresses are ours, And how prerogative these states devours, Transferred from Love himself, to womankind; Who, though from heart and eyes, They exact great subsidies, Forsake him who on them relies; And for the cause, honour, or conscience give; Chimeras vain as they or their prerogative. Here statesmen, (or of them, they which can read) May of their occupation find the grounds; Love, and their art, alike it deadly wounds, If to consider what 'tis, one proceed. In both they do excel Who the present govern well, Whose weakness none doth, or dares tell; In this thy book, such will there something see, As in the Bible some can find out alchemy. Thus vent thy thoughts; abroad I'll study thee, As he removes far off, that great heights takes; How great love is, presence best trial makes, But absence tries how long this love will be; To take a latitude Sun, or stars, are fitliest viewed At their brightest, but to conclude Of longitudes, what other way have we, But to mark when and where the dark eclipses be?