Abstract Color Quotes

Art should look like art, trees and flowers and people, not weird shapes and splotches of color all smeared together.

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.

I also want the figurative like a painter who only paints abstract colors but wants to show that he does so because he chooses to, not because he can't draw.

Art should be linked to abstract things - color, line, tone. It is not an instrument to improve social conditions and chase ugliness. Painting is like music and it has to separate from everyday reality.

The neurons that do expire are the ones that made imitation possible. When you are capable of skillful imitation, the sweep of choices before you is too large; but when your brain loses its spare capacity, and along with it some agility, some joy in winging it, and the ambition to do things that don't suit it, then you finally have to settle down to do well the few things that your brain really can do well--the rest no longer seems pressing and distracting, because it is now permanently out of reach. The feeling that you are stupider than you were is what finally interests you in the really complex subjects of life: in change, in experience, in the ways other people have adjusted to disappointment and narrowed ability. You realize that you are no prodigy, your shoulders relax, and you begin to look around you, seeing local color unrivaled by blue glows of algebra and abstraction.

What does a victorious or defeated black woman’s body in a historically white space look like? Serena and her big sister Venus Williams brought to mind Zora Neale Hurston’s “I feel most colored when I am thrown against a sharp white background.” This appropriated line, stenciled on canvas by Glenn Ligon, who used plastic letter stencils, smudging oil sticks, and graphite to transform the words into abstractions, seemed to be ad copy for some aspect of life for all black bodies.

It is said that the human brain divides its functions. The right brain is devoted to sensory impressions, emotions, colors, music. The left brain deals with abstract thought, logic, philosophy, analysis. My definition of a great movie: While you’re watching it, it engages your right brain. When it’s over, it engages your left brain.

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.

Shit now is the color white folks are afraid of. Shit is the presence of death, not some abstract-arty character with a scythe but the stiff and rotting corpse inside the whiteman’s warm and private own asshole, which is getting pretty intimate. That’s what the toilet is for. You see many brown toilets? Nope, toilet’s the color of gravestones, classical columns of mausoleums, that white emblems the very emblem of Odorless and Official death.

He has forgotten how to hope. This hell of the present is his Kingdom at last. All problems recover their sharp edge. Abstract evidence retreats before the poetry of forms and colors. Spiritual conflicts become embodied and return to the abject and magnificent shelter of man’s heart. None of them is settled. But all are transfigured.

I was reminded of a painter friend who had started her career by depicting scenes from life, mainly deserted rooms, abandoned houses and discarded photographs of women. Gradually, her work became more abstract, and in her last exhibition, her paintings were splashes of rebellious color, like the two in my living room, dark patches with little droplets of blue. I asked about her progress from modern realism to abstraction. Reality has become so intolerable, she said, so bleak, that all I can paint now are the colors of my dreams.

Without this texture of experience, the data shoved before these executives’ eyes loses any truth. Context and color are absent; all that remains are abstract representations of the world rather than the world itself.

As I’m debating running for the exit, Nash leans down to whisper at my ear. “Is something wrong?” “I feel like the only splash of color in an abstract painting.” “You are the splash of color. But there’s nothing wrong with that.

We thus think about imprisonment as a fate reserved for others, a fate reserved for the "evildoers," to use a term recently popularized by George W. Bush. Because of the persistent power of racism, "criminals" and "evildoers" are, in the collective imagination, fantasized as people of color. The prison therefore functions ideologically as an abstract site into which undesirables are deposited, relieving us of the responsibility of thinking about the real issues afflicting those communities from which prisoners are drawn in such disproportionate numbers.

I can not help feeling that it is a mistake to think that the passion one feels in creation is ever really shown in the work one creates. Art is always more abstract than we fancy. Form and color tell us of form and color-that is all. It often seems to me that art conceals the artist more completely than it ever reveals hi m

Our love story comes to me in waves, in movie stills and long summer afternoons spent under a sky of incessant blue. I still think of your eyes in flashes of color, your hands in a frenetic, feverish blur—your smile a mosaic of light and shadow. I still find myself lost in those moments of abstraction.

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.

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 had interesting cracks on her ceiling, which she had mentally enhanced and colored to make a virtual series of 723 abstracts.

By waving a colorful flag and singing an anthem you transform the nation from an abstract story into a tangible reality.

For most of our history the very category “human” has not embraced Black people and people of color. Its abstractness has been colored white and gendered male.

The world deprived of clear-cut outlines, of the up and the down, of good and evil, succumbs to a peculiar nihilization, that is, it loses its colors, so that grayness covers not only things of this earth and of space, but also the very flow of time, its minutes, days and years. Abstract considerations will be of little help, even if they are intended to bring relief. Poetry is quite different. By its very nature it says: All those theories are untrue. Since poetry deals with the singular, not hte general, it can't - if it is good poetry - look at things of this earth other than as colorful, variegated, and exciting, and so, it cannot reduce life, with all its pain, horror, suffering, and ecstasy, to a unified tonality of boredom or complaint. By necessity poetry is therefore on the side of being and against nothingness.

You paint from your subject, not what you see…I rarely paint anything I don’t know very well. It was surprising to me to see how many people separate the objective from the abstract. Objective painting is not good painting unless it is good in the abstract sense. A hill or tree cannot make a good painting just because it is a hill or a tree. It is lines and colors put together so that they say something. For me that is the very basis of painting. The abstraction is often the most definite form for the intangible thing in myself that I can only clarify in paint.

Any critical engagement with racism requires us to understand the tyranny of the universal. For most of our history, the very category "human" has not embraced Black people and people of color. Its abstractness has been colored white and gendered male...If indeed all lives mattered, we would not need to emphatically proclaim Black Lives Matter.

What we say doesn’t always paint an accurate picture of what we mean. Sometimes the result is sort of abstract, open to misinterpretations. We use the colors and words on our present palette when others would paint a clearer picture.

Season late, day late, sun just down, and the sky Cold gunmetal but with a wash of live rose, and she, From water the color of sky except where Her motion has fractured it to shivering splinters of silver, Rises. Stands on the raw grass. Against The new-curdling night of spruces, nakedness Glimmers and, at bosom and flank, drips With fluent silver. The man, Some ten strokes out, but now hanging Motionless in the gunmetal water, feet Cold with the coldness of depth, all History dissolving from him, is Nothing but an eye. Is an eye only. Sees The body that is marked by his use, and Time's, Rise, and in the abrupt and unsustaining element of air, Sway, lean, grapple the pond-bank. Sees How, with that posture of female awkwardness that is, And is the stab of, suddenly perceived grace, breasts bulge down in The pure curve of their weight and buttocks Moon up and, in swelling unity, Are silver and glimmer. Then The body is erect, she is herself, whatever Self she may be, and with an end of the towel grasped in each hand, Slowly draws it back and forth across back and buttocks, but With face lifted toward the high sky, where The over-wash of rose color now fails. Fails, though no star Yet throbs there. The towel, forgotten, Does not move now. The gaze Remains fixed on the sky. The body, Profiled against the darkness of spruces, seems To draw to itself, and condense in its whiteness, what light In the sky yet lingers or, from The metallic and abstract severity of water, lifts. The body, With the towel now trailing loose from one hand, is A white stalk from which the face flowers gravely toward the high sky. This moment is non-sequential and absolute, and admits Of no definition, for it Subsumes all other, and sequential, moments, by which Definition might be possible. The woman, Face yet raised, wraps, With a motion as though standing in sleep, The towel about her body, under her breasts, and, Holding it there hieratic as lost Egypt and erect, Moves up the path that, stair-steep, winds Into the clamber and tangle of growth. Beyond The lattice of dusk-dripping leaves, whiteness Dimly glimmers, goes. Glimmers and is gone, and the man, Suspended in his darkling medium, stares Upward where, though not visible, he knows She moves, and in his heart he cries out that, if only He had such strength, he would put his hand forth And maintain it over her to guard, in all Her out-goings and in-comings, from whatever Inclemency of sky or slur of the world's weather Might ever be. In his heart he cries out. Above Height of the spruce-night and heave of the far mountain, he sees The first star pulse into being. It gleams there. I do not know what promise it makes him.

Jubal shrugged. "Abstract design is all right-for wall paper or linoleum. But art is the process of evoking pity and terror, which is not abstract at all but very human. What the self-styled modern artists are doing is a sort of unemotional pseudo-intellectual masturbation. . . whereas creative art is more like intercourse, in which the artist must seduce- render emotional-his audience, each time. These ladies who won't deign to do that- and perhaps can't- of course lost the public. If they hadn't lobbied for endless subsidies, they would have starved or been forced to go to work long ago. Because the ordinary bloke will not voluntarily pay for 'art' that leaves him unmoved- if he does pay for it, the money has to be conned out of him, by taxes or such." "You know, Jubal, I've always wondered why i didn't give a hoot for paintings or statues- but I thought it was something missing in me, like color blindness." "Mmm, one does have to learn to look at art, just as you must know French to read a story printed in French. But in general terms it's up to the artist to use language that can be understood, not hide it in some private code like Pepys and his diary. Most of these jokers don't even want to use language you and I know or can learn. . . they would rather sneer at us and be smug, because we 'fail' to see what they are driving at. If indeed they are driving at anything- obscurity is usually the refuge of incompetence. Ben, would you call me an artists?” “Huh? Well, I’ve never thought about it. You write a pretty good stick.” “Thank you. ‘Artist’ is a word I avoid for the same reasons I hate to be called ‘Doctor.’ But I am an artist, albeit a minor one. Admittedly most of my stuff is fit to read only once… and not even once for a busy person who already knows the little I have to say. But I am an honest artist, because what I write is consciously intended to reach the customer… reach him and affect him, if possible with pity and terror… or, if not, at least to divert the tedium of his hours with a chuckle or an odd idea. But I am never trying to hide it from him in a private language, nor am I seeking the praise of other writers for ‘technique’ or other balderdash. I want the praise of the cash customer, given in cash because I’ve reached him- or I don’t want anything. Support for the arts- merde! A government-supported artist is an incompetent whore! Damn it, you punched one of my buttons. Let me fill your glass and you tell me what is on your mind.

I am a collector of hopes and peregrine truths, a shepherd of thoughts, ideas, projects and dreams too important not to be realized. I'm an abstract concept that has no body, no smell, no boundaries, no shape and no color. I am the omnilogos.

Rage is a powerful thing. People get upset over many things. Frustrating jobs, small paychecks, bad hours. People want things; people feel humiliated by others who have the things they want; people feel deprived and powerless. All this gives fuel to rage. The anger builds and builds and if there is no outlet for it, pretty soon it transforms the person. They walk around like a loaded gun, ready to go off if only they could find the right target. They want to hurt something. They need it.” He refilled his glass and topped mine off. “Humans tend to segregate the world: enemies on one side, friends on the other. Friends are people we know. Enemies are the Other. You can do just about anything to the Other. It doesn’t matter if this Other is actually guilty of any crimes, because it’s a matter of emotion, not logic. You see, angry people aren’t interested in justice. They just want an excuse to vent their rage.” Doolittle sighed. “And once you become their Other, you’re no longer a person. You’re just an idea, an abstraction of everything that’s wrong with their world. Give them the slightest excuse, and they will tear you down. And the easiest way for them to target you as this Other is to find something that’s different about you. Color of your skin. The way you speak. The place you’re from.

When I close my eyes to see, to hear, to smell, to touch a country I have known, I feel my body shake and fill with joy as if a beloved person had come near me. A rabbi was once asked the following question: ‘When you say that the Jews should return to Palestine, you mean, surely, the heavenly, the immaterial, the spiritual Palestine, our true homeland?’ The rabbi jabbed his staff into the ground in wrath and shouted, ‘No! I want the Palestine down here, the one you can touch with your hands, with its stones, its thorns and its mud!’ Neither am I nourished by fleshless, abstract memories. If I expected my mind to distill from a turbid host of bodily joys and bitternesses an immaterial, crystal-clear thought, I would die of hunger. When I close my eyes in order to enjoy a country again, my five senses, the five mouth-filled tentacles of my body, pounce upon it and bring it to me. Colors, fruits, women. The smells of orchards, of filthy narrow alleys, of armpits. Endless snows with blue, glittering reflections. Scorching, wavy deserts of sand shimmering under the hot sun. Tears, cries, songs, distant bells of mules, camels or troikas. The acrid, nauseating stench of some Mongolian cities will never leave my nostrils. And I will eternally hold in my hands – eternally, that is, until my hands rot – the melons of Bukhara, the watermelons of the Volga, the cool, dainty hand of a Japanese girl… For a time, in my early youth, I struggled to nourish my famished soul by feeding it with abstract concepts. I said that my body was a slave and that its duty was to gather raw material and bring it to the orchard of the mind to flower and bear fruit and become ideas. The more fleshless, odorless, soundless the world was that filtered into me, the more I felt I was ascending the highest peak of human endeavor. And I rejoiced. And Buddha came to be my greatest god, whom I loved and revered as an example. Deny your five senses. Empty your guts. Love nothing, hate nothing, desire nothing, hope for nothing. Breathe out and the world will be extinguished. But one night I had a dream. A hunger, a thirst, the influence of a barbarous race that had not yet become tired of the world had been secretly working within me. My mind pretended to be tired. You felt it had known everything, had become satiated, and was now smiling ironically at the cries of my peasant heart. But my guts – praised be God! – were full of blood and mud and craving. And one night I had a dream. I saw two lips without a face – large, scimitar-shaped woman’s lips. They moved. I heard a voice ask, ‘Who if your God?’ Unhesitatingly I answered, ‘Buddha!’ But the lips moved again and said: ‘No, Epaphus.’ I sprang up out of my sleep. Suddenly a great sense of joy and certainty flooded my heart. What I had been unable to find in the noisy, temptation-filled, confused world of wakefulness I had found now in the primeval, motherly embrace of the night. Since that night I have not strayed. I follow my own path and try to make up for the years of my youth that were lost in the worship of fleshless gods, alien to me and my race. Now I transubstantiate the abstract concepts into flesh and am nourished. I have learned that Epaphus, the god of touch, is my god. All the countries I have known since then I have known with my sense of touch. I feel my memories tingling, not in my head but in my fingertips and my whole skin. And as I bring back Japan to my mind, my hands tremble as if they were touching the breast of a beloved woman.

...we live on the edge of the abstract all the time. Look at something solid in the known world: an automobile. Separate the fender, the hood, the roof, lie them on the garage floor, walk around them. Let go of the urge to reassemble the care or to pronounce fender, hood, roof. Look at them as curve, line, form. Relax the mind. Don't immediately try to make meaning or be practical. Truthfully, how practical is life anyway? All our work, and death is the final result? So let's enjoy the unfolding shape, the elemental, organic delight and agony of it all.

A real man—real in all the ways that we recognize as real—finds himself suddenly abstracted from the world and deposited in a physical situation which could not possibly exist: sounds have aroma, smells have color and depth, sights have texture, touches have pitch and timbre. There he is informed by a disembodied voice that he has been brought to that place as a champion for his world. He must fight to the death in single combat against a champion from another world. If he is defeated, he will die, and his world—the real world—will be destroyed because it lacks the inner strength to survive. The man refuses to believe that what he is told is true. He asserts that he is either dreaming or hallucinating, and declines to be put in the false position of fighting to the death where no "real" danger exists. He is implacable in his determination to disbelieve his apparent situation, and does not defend himself when he is attacked by the champion of the other world. Question: Is the man's behavior courageous or cowardly? This is the fundamental question of ethics.

More often than not, universal categories have been clandestinely racialized. Any critical engagement with racism requires us to understand the tyranny of the universal. For most of our history, the very category human has not embraced black people and people of color. Its abstractness has been colored white and gendered male.

I am precisely the kind of nice upper-middle-class white girl whose relationship to substances has been treated as benign or pitiable - a cause for concern, or a shrug, rather than punishment. No one has ever called me a leper or a psychopath. No doctor has ever pointed a gun at me. No cop has ever shot me at an intersection while I was reaching for my wallet, for that matter, or even pulled me over for drunk driving, something I've done more times than I could count. My skin is the right color to permit my intoxication. When it comes to addiction, the abstraction of privilege is ultimately a question of what type of story gets told about your body: Do you need to be shielded from harm, or prevented from causing it? My body has been understood as something to be protected, rather than something to be protected from.

…and do you know what?” “What?” “People don’t talk about anything.” “Oh, they must!” “No, not anything. They name a lot of cars or clothes or swimming pools mostly and say how swell! But they all say the same things and nobody says anything different from anyone else. And most of the time in the caves they have the joke boxes on and the same jokes most of the time, or the musical wall lit and all the colored patterns running up and down, but it’s only color and all abstract. And at the museums, have you ever been? All abstract. That’s all there is now. My uncle says it was different once. A long time back sometimes pictures said things or even showed people.

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.

USE YOUR SENSES FULLY. Be where you are. Look around. Just look, don’t interpret. See the light, shapes, colors, textures. Be aware of the silent presence of each thing. Be aware of the space that allows everything to be. Listen to the sounds; don’t judge them. Listen to the silence underneath the sounds. Touch something — anything — and feel and acknowledge its Being. Observe the rhythm of your breathing; feel the air flowing in and out, feel the life energy inside your body. Allow everything to be, within and without. Allow the “isness” of all things. Move deeply into the Now. You are leaving behind the deadening world of mental abstraction, of time. You are getting out of the insane mind that is draining you of life energy, just as it is slowly poisoning and destroying the Earth. You are awakening out of the dream of time into the present.

It’s the same sort of block some people get with the Mean-Value Theorem. Or in Optics when we get to color fields. At a certain level of abstraction it's like the brain recoils.

Try thinking of a color that doesn't exist.

THE PATTERNS - A HAIKU Seven colors dance, Random thoughts in time and space, Patterns form our world.

Together we can color our worlds in any way to make our dreams come true.

The feeling that you are stupider than you were is what finally interests you in the really complex subjects of life: in change, in experience, in the ways other people have adjusted to disappointment and narrowed ability. You realize that you are no prodigy, your shoulders relax, and you begin to look around you, seeing local color unrivaled by blue glows of algebra and abstraction.

They say that February is the shortest month, but you know they could be wrong. Compared, calendar page against calendar page, it looks to be the shortest, all right. Spread between January and March like lard on bread, it fails to reach the crust on either slice. In its galoshes it's a full head shorter than December, although in leap years, when it has growth spurts, it comes up to April's nose. However more abbreviated than it's cousins it may look, February feels longer than any of them. It is the meanest moon of winter, all the more cruel because it will masquerade as spring, occasionally for hours at a time, only to rip off its mask with a sadistic laugh and spit icicles into every gullible face, behavior that grows quickly old. February is pitiless, and it's boring. That parade of red numerals on its page adds up to zero: birthdays of politicians, a holiday reserved for rodents, what kind of celebrations are those? The only bubble in the flat champagne of February is Valentine's Day. It was no accident that our ancestors pinned Valentine's day on February's shirt: he or she lucky enough to have a lover in frigid, antsy February has cause for celebration, indeed. Except to the extent that it "tints the buds and swells the leaves within" February is as useless as the extra r in its name. It behaves like an obstacle, a wedge of slush and mud and ennui holding both progress and contentment at bay. If February is the color of lard on rye, its aroma is that of wet wool trousers. As for sound, it is an abstract melody played on a squeaky violin, the petty whine of a shrew with cabin fever. O February, you may be little but you're small! Where you twice your tiresome length, few of us would survive to greet the merry month of May.

Why should color, of all things, be at the center of so much crossfire? Perhaps because in meddling with such a deep and seemingly instinctive area of perception, culture camouflages itself as nature more successfully there than in any other area of language. There is nothing remotely abstract, theoretical, philosophical, hypothetical, or any other -cal, so it seems, about the difference between yellow and red or between green and blue.

In this country, lesbianism is a poverty-as is being brown, as is being a woman, as is being just plain poor. The danger lies in ranking the oppressions. The danger lies in failing to acknowledge the specificity of the oppression. The danger lies in attempting to deal with oppression purely from a theoretical base. Without an emotional, heartfelt grappling with the source of our own oppression, without naming the enemy within ourselves and outside of us, no authentic, non-hierarchical connection among oppressed groups can take place. When the going gets rough, will we abandon our so-called comrades in a flurry of racist/heterosexist/what-have-you panic? To whose camp, then, should the lesbian of color retreat? Her very presence violates the ranking and abstraction of oppression. Do we merely live hand to mouth? Do we merely struggle with the "ism" that's sitting on top of our heads? The answer is: yes, I think first we do; and we must do so thoroughly and deeply. But to fail to move out from there will only isolate us in our own oppression- will only insulate, rather than radicalize us.

once you become their Other, you’re no longer a person. You’re just an idea, an abstraction of everything that’s wrong with their world. Give them the slightest excuse, and they will tear you down. And the easiest way for them to target you as this Other is to find something that’s different about you. Color of your skin. The way you speak. The place you’re from. Magic. It comes and goes in cycles, Kate. Each new generation picks their own Other.

He returned in a moment with a phone, a high-end model that probably cost way more than hers. His cell phone wallpaper was an abstract artwork with lots of colorful circles and blots—Kandinsky, maybe, or Miro? She always got those two confused. She gave him points for not having a picture of some scantily-clad woman thrusting her boobs at the camera, like Steve had on his phone. Tacky. Nude-woman wallpapers were the cell phone equivalent of silver naked-lady mud flaps, in her opinion.

As the Scottish Enlightenment philosopher David Hume colorfully declared toward the end of his classic 1749 work An Inquiry Concerning Human Understanding: “If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.

I have a lot of, unfinished poems. And all of them are like, some love affair, that started too quick, and died too young. Each incomplete art to me, is like a memory lane, of an insane passion, that words, couldn't explain, and colors couldn't contain.

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.

They were incorrigibly children of the idea, feckless and color-blind, for whom body and spirit were forever and inevitably opposed. The Semitic mind was strange and dark full of depressions and exaltations, lacking in rule, but with more of ardor and more fertile in belief than any other in the world. They were people of starts, for whom the abstract was the strongest motive, the process of infinite courage and variety, and the end nothing. The were unstable as water, and like water would perhaps finally prevail.

And for that second, the world shrinks to just us. Just his face and mine. Every smell seems to evaporate. Every color ceases to exist. And there’s a silence. I silence so laden with fear and mistrust that it turns everything else abstract and us both to stone.

…the abstract geometrics spasming across the TV screen are settling into a deep crystalline blue, the same as the color from her implant’s diagnostics, which somehow seems natural, as though her history pervaded everything, and the world were the palace of her memory

In the history of the United States,” the literary scholar Lisa Lowe writes, “capital has maximized its profits not through rendering labor ‘abstract’ but precisely through the social productions of ‘difference,’ . . . marked by race, nation, geographical origins, and gender.

In the middle of our century, the purely abstract picture without any regular order of forms and colors has become the most frequent expression in painting. The deeper the dissolution of "reality," the more the picture loses its symbolic content. The reason for this lies in the nature of the symbol and its function. The symbol is an object of the known world hinting at something unknown; it is the known expressing the life and sense of the inexpressible. But in merely abstract paintings, the world of the known has completely vanished. Nothing is left to form a bridge to the unknown.

Those women, who have been admitted to the center of intellectual activity of their day and especially in the past hundred years, academically trained women, have first had to learn “how to think like a man.” In the process, many of them have so internalized that learning that they have lost the ability to conceive of alternatives. The way to think abstractly is to define precisely, to create models in the mind and generalize from them. Such thought, men have taught us, must be based on the exclusion of feelings. Women, like the poor, the subordinate, the marginals, have close knowledge of ambiguity, of feelings mixed with thought, of value judgments coloring abstractions. Women have always experienced the reality of self and community, known it, and shared it with each other. Yet, living in a world in which they are devalued, their experience bears the stigma of insignificance. Thus they have learned to mistrust their own experience and devalue it. What wisdom can there be in menses? What source of knowledge in the milk-filled breast? What food for abstraction in the daily routine of feeding and cleaning? Patriarchal thought has relegated such gender-defined experiences to the realm of the “natural,” the non-transcendent.

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

The detailed gorgeousness of Orthodoxy was the reversed image of the sparse purity of Islam. One offered the abstract simplicity of the desert horizon, a portable worship that could be performed anywhere as long as you could see the sun, a direct contact with God, the other images, colors, and music, ravishing metaphors of the divine mystery designed to lead the soul to heaven. Both were equally intent on converting the world to their vision of God.

White America’s trust in the system and related belief in its own merit pose a frequent roadblock in racial reconciliation. Many Whites in these settings are fine with discussing White supremacy as an abstract principle, or a historical artifact, or even as an ongoing reality in the lives of people of color. But they are highly resistant to examining their own privilege or to the suggestion that any element of their success may be the product of racial privilege.

It appears then that the essence of chess is its abstract structure. Names and shapes of pieces, colors of squares, whether the “squares” are in fact square, even the physical existence of board and pieces, are all irrelevant. What is relevant is the number and geometric arrangement of the “squares”, the number of types of piece and the number of pieces of each type, the quantitative-geometric power of each piece, etc. Everything else is a visual aid or a fairy tale.

nation. But I cannot stand forward, and give praise or blame to anything which relates to human actions and human concerns on a simple view of the object, as it stands stripped of every relation, in all the nakedness and solitude of metaphysical abstraction. Circumstances (which with some gentlemen pass for nothing) give in reality to every political principle its distinguishing color and discriminating effect. The circumstances are what render every civil and political scheme beneficial or noxious to mankind.

A real man—real in all the ways that we recognize as real—finds himself suddenly abstracted from the world and deposited in a physical situation which could not possibly exist: sounds have aroma, smells have color and depth, sights have texture, touches have pitch and timbre. There he is informed by a disembodied voice that he has been brought to that place as a champion for his world. He must fight to the death in single combat against a champion from another world. If he is defeated, he will die, and his world—the real world—will be destroyed because it lacks the inner strength to survive. The man refuses to believe that what he is told is true. He asserts that he is either dreaming or hallucinating, and declines to be put in the false position of fighting to the death where no “real” danger exists. He is implacable in his determination to disbelieve his apparent situation, and does not defend himself when he is attacked by the champion of the other world. Question: is the man’s behavior courageous or cowardly? This is the fundamental question of ethics. Ethics!

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.

Historically, discoveries of pure science are slow to reach the mainstream compared with those of the applied sciences, which noisily announce themselves with new medicines and gadgets. The Hubble has proved an exception, remaking, in a single generation, the popular conception of the universe. It has accomplished this primarily through the aesthetic force of its discoveries, which distill the difficult abstractions of astrophysics into singular expressions of color and light, vindicating Keats’s famous couplet: “Beauty is truth, truth beauty.” Though philosophy has hardly registered it, the Hubble has given us nothing less than an ontological awakening, a forceful reckoning with what is. The telescope compels the mind to contemplate space and time on a scale just shy of the infinite.

Whenever there was an opening for a new show, she would invite him; there would be champagne and hors d’oeuvres, women in smart dresses and men in well-cut suits. Anne would circulate around the room, stopping to talk with the people clustered in front of the paintings—wild, abstract splashes of color or more somber, tonal works. Marco didn’t understand any of it. The most beautiful, the most arresting thing in the room, for him, would always be Anne. He would stay out of her way, stand over by the bar eating cheese, or off to the side, and watch her do her thing. She had been trained for it, getting her degree in art history and modern art, but more than that, she had an instinct for it, a passion. Marco had not grown up with art, but it was part of her life, and he loved her for it.

Humans tend to segregate the world: enemies on one side, friends on the other. Friends are people we know. Enemies are the Other. You can do just about anything to the Other. It doesn’t matter if this Other is actually guilty of any crimes, because it’s a matter of emotion, not logic. You see, angry people aren’t interested in justice. They just want an excuse to vent their rage.” Doolittle sighed. “And once you become their Other, you’re no longer a person. You’re just an idea, an abstraction of everything that’s wrong with their world. Give them the slightest excuse, and they will tear you down. And the easiest way for them to target you as this Other is to find something that’s different about you. Color of your skin. The way you speak. The place you’re from. Magic. It comes and goes in cycles, Kate. Each new generation picks their own Other.

It never was anything very splendid at the best," said he. He lifted the lamp from the table with a sort of abstraction, not remarking even my offer to take it from him, and led the way. He was on the verge of seventy, and looked his age; but it was a vigorous age, with no symptom of giving way. The circle of light from the lamp lit up his white hair and keen blue eyes and clear complexion; his forehead was like old ivory, his cheek warmly colored; an old man, yet a man in full strength. He was taller than I was, and still almost as strong. As he stood for a moment with the lamp in his hand, he looked like a tower in his great height and bulk. I reflected as I looked at him that I knew him intimately, more intimately than any other creature in the world,—I was familiar with every detail of his outward life; could it be that in reality I did not know him at all? *

The plea for ethical veganism, which rejects the treatment of birds and other animals as a food source or other commodity, is sometimes mistaken as a plea for dietary purity and elitism, as if formalistic food exercises and barren piety were the point of the desire to get the slaughterhouse out of one’s kitchen and one’s system. Abstractions such as 'vegetarianism' and 'veganism' mask the experiential and philosophical roots of a plant-based diet. They make the realities of 'food' animal production and consumption seem abstract and trivial, mere matters of ideological preference and consequence, or of individual taste, like selecting a shirt, or hair color. However, the decision that has led millions of people to stop eating other animals is not rooted in arid adherence to diet or dogma, but in the desire to eliminate the kinds of experiences that using animals for food confers upon beings with feelings. The philosophic vegetarian believes with Isaac Bashevis Singer that even if God or Nature sides with the killers, one is obliged to protest. The human commitment to harmony, justice, peace, and love is ironic as long as we continue to support the suffering and shame of the slaughterhouse and its satellite operations. Vegetarians do not eat animals, but, according to the traditional use of the term, they may choose to consume dairy products and eggs, in which case they are called lacto-ovo (milk and egg) vegetarians. In reality, the distinction between meat on the one hand and dairy products and eggs on the other is moot, as the production of milk and eggs involves as much cruelty and killing as meat production does: surplus cockerels and calves, as well as spent hens and cows, have been slaughtered, bludgeoned, drowned, ditched, and buried alive through the ages. Spent commercial dairy cows and laying hens endure agonizing days of pre-slaughter starvation and long trips to the slaughterhouse because of their low market value.

In 1931, amid that incredible transformation, a brilliant young Russian psychologist named Alexander Luria recognized a fleeting “natural experiment,” unique in the history of the world. He wondered if changing citizens’ work might also change their minds. When Luria arrived, the most remote villages had not yet been touched by the warp-speed restructuring of traditional society. Those villages gave him a control group. He learned the local language and brought fellow psychologists to engage villagers in relaxed social situations—teahouses or pastures—and discuss questions or tasks designed to discern their habits of mind. Some were very simple: present skeins of wool or silk in an array of hues and ask participants to describe them. The collective farmers and farm leaders, as well as the female students, easily picked out blue, red, and yellow, sometimes with variations, like dark blue or light yellow. The most remote villagers, who were still “premodern,” gave more diversified descriptions: cotton in bloom, decayed teeth, a lot of water, sky, pistachio. Then they were asked to sort the skeins into groups. The collective farmers, and young people with even a little formal education, did so easily, naturally forming color groups. Even when they did not know the name of a particular color, they had little trouble putting together darker and lighter shades of the same one. The remote villagers, on the other hand, refused, even those whose work was embroidery. “It can’t be done,” they said, or, “None of them are the same, you can’t put them together.” When prodded vigorously, and only if they were allowed to make many small groups, some relented and created sets that were apparently random. A few others appeared to sort the skeins according to color saturation, without regard to the color. Geometric shapes followed suit. The greater the dose of modernity, the more likely an individual grasped the abstract concept of “shapes” and made groups of triangles, rectangles, and circles, even if they had no formal education and did not know the shapes’ names. The remote villagers, meanwhile, saw nothing alike in a square drawn with solid lines and the same exact square drawn with dotted lines. To Alieva, a twenty-six-year-old remote villager, the solid-line square was obviously a map, and the dotted-line square was a watch. “How can a map and a watch be put together?” she asked, incredulous. Khamid, a twenty-four-year-old remote villager, insisted that filled and unfilled circles could not go together because one was a coin and the other a moon.

Like Italian or Portuguese or Catalan, Spanish is a wordy language, bountiful and flamboyant, with a formidable emotional range. But for these same reasons, it is conceptually inexact. The work of our greatest prose writers, beginning with Cervantes, is like a splendid display of fireworks in which every idea marches past, preceded and surrounded by a sumptuous court of servants, suitors, and pages, whose function is purely decorative. In our prose, color, temperature, and music are as important as ideas and, in some cases-Lezama Lima or Valle Inclan, for example-more so. There is nothing objectionable about these typically Spanish rhetorical excesses. They express the profound nature of a people, a way of being in which the emotional and the concrete prevail over the intellectual and the abstract. This is why Valle Inclan, Alfonso Reyes, Alejo Carpentier, and Camilo Jose Cela, to cite four magnificent prose writers, are so verbose in their writing. This does not make their prose either less skillful or more superficial than that of Valery or T.S. Eliot. They are simply quite different, just as Latin Americans are different from the English and the French. To us, ideas are formulated and captured more effectively when fleshed out with emotion and sensation or in some way incorporated into concrete reality, into life-far more than they are in logical discourse. That perhaps is why we have such a rich literature and such a dearth of philosophers.

Wittgenstein uses this beetle analogy to suggest that the felt states and sensations that occur in a person’s mind; things like smell, pain, love, happiness, sadness, and so on are things that no one can communicate sufficiently enough to share and reveal their experiences to others. I can never see your beetle, and you can never see mine. When we attempt to think and communicate about the beetle, though, the word has to be a word that everyone understands and can be taught for the word to have any meaning. According to Wittgenstein and many others, language is entirely social. This theory is known as the Private Language Argument, which proposes that no language can be understandable if it is solely to one individual. Rather, language is only formed through shared use amongst a community of others. Thus, the sensation of something might exist exclusively to one’s self, but it can never be understood in terms of language exclusively to one’s self. Meaning, we can never know if anyone experiences anything the same way we experience it, even if everyone talks about it in the same words. We can only assume. Arguably, trying to rationalize, communicate, and comprehend the mental experience of a sensation as it actually is, becomes inconceivable after a certain point. For example, one could say that fresh cut grass smells good, but when asked what it smells like, they would have to go on to say things like it smells natural or like the season of spring. If then asked, what that smells like, perhaps if one tried hard enough, they could come with a few other smells to compare it to, but they would eventually and inevitably reach the limits of language. There would be a final question of what it smells like that would have no answer. A sensation beyond words that no one besides the smeller could know for sure what is like. “Whereof one cannot speak, thereof one must be silent.” Wittgenstein writes when referring to the notion of subjective experience and that which exceeds language and logical understanding. Beyond the suggestions of language and shared meaning, arguably what is most thought-provoking about all of this is the notion that we can never know what it feels like to be anyone else other than our self. We can never know what the world might look, taste, smell, sound, and feel like from outside our own heads. We can never verify what anyone else’s color blue looks like, or what anyone else’s punch in the arm feels like, or what anyone else’s sense of love or happiness is like. We are all locked inside our minds, yelling out to each other in an attempt to find out, but never capable of entering anyone else’s to find out for sure. Even if the framework, structure, and wiring of each of our brains are mostly identical, the unknowable conscious psychological layer on top of it all transmutes the experience of neurological occurrences into something abstract, distanced enough from the measurable and communicable to ever know exactly what any of it is, where it comes from, and how it might change in different heads. Ultimately, no matter the philosophical stance or scientific theory, it is fair to argue that at a minimum no one can or will ever know what it means to have navigated and experienced this universe in the way that you have and will. Each moment that you experience, a particular sense or image of the world with your particular conditions of consciousness, is forever yours exclusively, withholding the mystery of what it means to actually be you for all of eternity. Perhaps we all feel and experience in nearly identical ways, or perhaps we all feel and experience in very dissimilar ways. Your version of blue, your sensation of pain, your experience of love, could perhaps be its only version of blue, its only version of pain, and its only version of love to ever exist in the entire universe. The point is, we don’t know because each of us holds the answer that no one can ever access.

Even if I ultimately do not know this stone absolutely, even if knowledge about the stone gradually approaches infinity but is never completed, it is still the case that the perceived stone is there, that I recognized it, that I named it, and that we agree upon a certain number of claims regarding it. So it seems we are led into a contradiction: the belief in the thing and in the world can only signify the presumption of a completed synthesis--and yet this completion is rendered impossible by the very nature of the perspectives to be tied together, since each of them refers indefinitely to other perspectives through its horizon. There is indeed a contradiction, so long as we are operating within being, but the contradiction ceases...if we operate within time, and if we succeed in understanding time as the measure of being. The synthesis of horizons is essentially temporal, that is...it does not suffer time, and it does not have to overcome time; but rather, it merges with the very movement by which time goes by. Through my perceptual field with its spatial horizons, I am present to my surroundings, I coexist with all the other landscapes that extend beyond, and all of these perspectives together form a single temporal wave, an instant of the world. Through my perceptual field with its temporal horizons, I am present to my present, to the entire past that has preceded it, and to a future. And at the same time, this ubiquity is not actual, it is clearly only intentional. The landscape that I have before my eyes can certainly announce to me the shape of the landscape hidden behind the hill, but it only does so with a certain degree of indetermination, for here there are fields, while over there might be a forest, and, in any case, beyond the next horizon I know only that there will be either land or sea, and beyond again, either open sea or frozen sea, and beyond again, either earth or sky, and, within the confines of the earth's atmosphere, I know only that there will be something to see in general. I possess no more than the abstract style of these distant landscapes. Likewise, even though each past is gradually enclosed entirely in the more recent past that it had immediately succeeded--thanks to the interlocking of intentionalities--the past degrades, and my first years are lost in the general existence of my body of which I know merely that it was already confronted with colors, sounds, and a similar nature to the one I presently see. My possession of the distant landscape and of the past, like my possession of the future, is thus only a possession in principle; my life slips away from me on all sides and it is circumscribed by impersonal zones. The contradiction that we find between the reality of the world and its incompleteness is the contradiction between the ubiquity of consciousness and its engagement in a field of presence...If the synthesis could be actual, if my experience formed a closed system, if the thing and the world could be defined once and for all, if spatio-temporal horizons could (even ideally) be made explicit and if the world could be conceived from nowhere, then nothing would exist. I would survey the world from above, and far from all the places and times suddenly becoming real, they would in fact cease to be real because I would not inhabit any of them and I would be nowhere engaged. If I am always and everywhere, then I am never and nowhere. Thus, there is no choice between the incompleteness of the world and its existence, between the engagement and the ubiquity of consciousness, or between transcendence and immanence, since each of these terms, when it is affirmed by itself, makes its contradiction appear. What must be understood is that for the same reason I am present here and now, and present everywhere and always, or absent from here and now and absent from every place and from every time. This ambiguity is not an imperfection of consciousness or of existence, it is their very definition.

Instead of the ordinary numbers used in conventional mathematics, the quantum nature of the fields requires the use of Hilbert algebra, in which the physical properties are described by "vectors" in an abstract Hilbert space and by "operators" that act on those vectors.

Kandinsky argued that, like music, art need not represent objects: the sublime aspects of the human spirit and soul can only be expressed through abstraction. Just as music moves the heart of the listener, so form and color in painting should move the heart of the beholder.

If only she had lived back then... experienced a real ball... not this play-acting. "Wouldn't that be amazing to truly be at this ball in 1834?" she whispered. The silver under her thumb flared with heat. The room spun. The air, colors and sounds muted as if she was inside an abstract color painting.

But the fact was, Sherrie Marla trusted him already. When he took the ice off, and showed to her his new symmetry, she didn't flinch. His face was him to her now. It was not a map or an indicator of some abstract idea. Turned out it was only the first impression he needed to alter.

Philosophy is the abstract art of thoughts and perceptions that form colors of words and languages that paint the canvas of our minds.

This liberal intellectual polarity that "race issues" and "class issues" are opposites, are completely separate from each other, and that one or the other must be the main thing, is utterly useless! We have to really get it that race issues aren't the opposite of class issues. That race is always so electrically charged, so filled with mass power, precisely because it's about raw class. That's why revolutionaries and demagogues can both potentially tap into so much power using it. Or get burned. You can't steer yourself in real politics, not in amerikkka and not in this global imperialism, without understanding race. "Class" without race in North America is an abstraction. And vice-versa. Those who do not get this are always just led around by the nose, the manipulated without a clue – and it is true that many don't want any more from life than this. But wising up on race only means seeing all the class issues that define race and charge it with meaning. Why should it be so hard to understand that capitalism, which practically wants to barcode our assholes, has always found it convenient to color-code its classes?

Perhaps it is the increasing abstraction of ourselves from the world, to which language contributes, that explains why “fifteen years ago people could distinguish 300,000 sounds; today many children can’t go beyond 100,000 and the average is 180,000. Twenty years ago the average subject could detect 350 shades of a particular color. Today the number is 130.”13 By naming the world, abstracting it and reducing it, we impoverish our perception of it. Language

the answer came instantly in an explosion of light, color, love, and beauty that blew through me like a crashing wave. What was important about these bursts was that they didn’t simply silence my questions by overwhelming them. They answered them, but in a way that bypassed language. Thoughts entered me directly. But it wasn’t thought like we experience on earth. It wasn’t vague, immaterial, or abstract. These thoughts were solid and immediate—hotter than fire and wetter than water—and as I received them I was able to instantly and effortlessly understand concepts that would have taken me years to fully grasp in my earthly life.

Autumn Psalm A full year passed (the seasons keep me honest) since I last noticed this same commotion. Who knew God was an abstract expressionist? I’m asking myself—the very question I asked last year, staring out at this array of racing colors, then set in motion by the chance invasion of a Steller’s jay. Is this what people mean by speed of light? My usually levelheaded mulberry tree hurling arrows everywhere in sight— its bow: the out-of-control Virginia creeper my friends say I should do something about, whose vermilion went at least a full shade deeper at the provocation of the upstart blue, the leaves (half green, half gold) suddenly hyper in savage competition with that red and blue— tohubohu returned, in living color. Kandinsky: where were you when I needed you? My attempted poem would lie fallow a year; I was so busy focusing on the desert’s stinginess with everything but rumor. No place even for the spectrum’s introverts— rose, olive, gray—no pigment at all— and certainly no room for shameless braggarts like the ones that barge in here every fall and make me feel like an unredeemed failure even more emphatically than usual. And here they are again, their fleet allure still more urgent this time—the desert’s gone; I’m through with it, want something fuller— why shouldn’t a person have a little fun, some utterly unnecessary extravagance? Which was—at least I think it was—God’s plan when He set up (such things are never left to chance) that one split-second assignation with genuine, no-kidding-around omnipotence what, for lack of better words, I’m calling vision. You breathe in, and, for once, there’s something there. Just when you thought you’d learned some resignation, there’s real resistance in the nearby air until the entire universe is swayed. Even that desert of yours isn’t quite so bare and God’s not nonexistent; He’s just been waylaid by a host of what no one could’ve foreseen. He’s got plans for you: this red-gold-green parade is actually a fairly detailed outline. David never needed one, but he’s long dead and God could use a little recognition. He promises. It won’t go to His head and if you praise Him properly (an autumn psalm! Why didn’t I think of that?) you’ll have it made. But while it’s true that my Virginia creeper praises Him, its palms and fingers crimson with applause, that the local breeze is weaving Him a diadem, inspecting my tree’s uncut gold for flaws, I came to talk about the way that violet-blue sprang the greens and reds and yellows into action: actual motion. I swear it’s true though I’m not sure I ever took it in. Now I’d be prepared, if some magician flew into my field of vision, to realign that dazzle out my window yet again. It’s not likely, but I’m keeping my eyes open though I still wouldn’t be able to explain precisely what happened to these vines, these trees. It isn’t available in my tradition. For this, I would have to be Chinese, Wang Wei, to be precise, on a mountain, autumn rain converging on the trees, a cassia flower nearby, a cloud, a pine, washerwomen heading home for the day, my senses and the mountain so entirely in tune that when my stroke of blue arrives, I’m ready. Though there is no rain here: the air’s shot through with gold on golden leaves. Wang Wei’s so giddy he’s calling back the dead: Li Bai! Du Fu! Guys! You’ve got to see this—autumn sun! They’re suddenly hell-bent on learning Hebrew in order to get inside the celebration, which explains how they wound up where they are in my university library’s squashed domain. Poor guys, it was Hebrew they were looking for, but they ended up across the aisle from Yiddish— some Library of Congress cataloger’s sense of humor: the world’s calmest characters and its most skittish squinting at each other, head to head, all silently intoning some version of kaddish. Part 1

Much of our intellectual development is the story of how we learn to sort impressions: self or environment, rocks, trees, clouds, books, cats. It is a story of how we learn to judge and recognize colors, numbers, shapes, and abstract concepts. When we learn a new category, our internal model of the world rotates - often slightly, occasionally more.... Some shifts are emotional: holding a newborn in your hands and understanding just what a rich and varied life will come to this tiny seed of an individual, looking into the eyes of an animal and recognizing a kinship despite having traveled very different evolutionary paths. Some shifts are abstract: learning the crystalline pure beauty of a geometric proof's logic. Fractal geometry also represents a shift, both emotional and abstract...

People need to be polished, to be stroked, touched,” her tone was abstract, “and when they’re not polished, their colors fade. They fade, they change, warp, become something different.

Broadly speaking, the thing you need to avoid is the general as contrasted with the particular (reptile creates a less vivid image than does rattler); the vague as contrasted with the definite (them guys is less meaningful than those three hoods who hang out at Sammy’s poolroom); and the abstract as contrasted with the concrete (to say that something is red tells me less than to state that it’s exactly the color of the local fire truck).

Life is a photo album. Loaded with some black and white memories, some colorful dreams, some abstract expressionism and some out of focus images.

It is quite fashionable for astrophysics to use such wordings as 'dark' when searching for answers as to the origin- and meaning of Life and the Universe. Hence why they come up with terms such as 'dark energy' and 'dark matter' which cannot be further explained. The truth is quite simple really. Truth is Self desiring not to be alone. Truth is Self desiring Companionship. Truth is Self desiring Love. Mind I, I purposely capitalizes Companionship and Love for very good reason. Before we continue, it must be understood that existence is One and this One is not external but Self perceiving itself as diversified not to be alone. I believe science arrived at the concept of 'dark energy' and 'dark matter' through the following logic: Self turns itself into light out of the darkness. Light being Life. As dark turns itself into Life, it is thus concluded that the energy that underwrites life is dark, hence, dark energy and dark matter. Let's be clear. Dark matter is Self. Dark energy is Self. There is after all only Oneself. I understand the logic of naming everything dark but it is based on sensory perceptions. There is some truth in it of course. Look at a pupil and we clearly see Self desires to escape the darkness. Darkness signifies the Buddhist concept of Śūnyatā which is the non-Self and Krishna who is 'thought' to be dark (which is erroneous for Krishna is colorless bringing forth all colors). As to Śūnyatā, I say the non-Self is One-Self. Oneself cannot be non-Self. Self is always itself. But let's not get distracted and continue. It is true of course that Self desires to escape loneliness which is why Self turns itself into itself. Hence the meaning of the Uni-Verse originating from νέω (I-turn). At the center of Śūnyatā aka the black hole we find the so called gravitational singularity, spacetime singularity simply known as the singularity. What is the singularity? You guessed it. The singularity is Self. There is only Self after all. Self is Singular. How could the Singularity be anything but itSelf? I is always I. Hence ॐ (I Am). Self turns itself into itself. That much is true. But let's step away from all these abstractions and see Self in its totality. I believe the Truth is very simple. The concept of black holes, dark energy and dark matter are sensory abstractions. Truth is One, One is Self. So it is. Truth is Self desiring Companionship. Companionship can only be experienced through Self perceiving itself as diversified. Diversity exists for Companionship. Companionship is the primordial motivation. If Companionship is the primordial motivation, it can thus be concluded that Life is not Life but verily that which experiences itself as Life not to be alone. That is Self. So it is. Life is T(h)āt as in तत्. In other words. Life is Self experiencing itself as itself but perceiving itself as diversified not to be alone. Diversity serves the purpose of Companionship. Companionship is synonymous with Love. In conclusion: Love is the first principle for there is but One principal desiring Love. It is said that there is no division in the Kingdom of God. Yes. Division does not exist. There is only One perceiving itself as Two not to be alOne. As such: LOVE.

More often than not universal categories have been clandestinely racialized. [...] For most of our history the very category "human" has not embraced Black people and people of color. Its abstractness has been colored white and gendered male.

I thought about that, copper bodies and silver wings. Eventually both would oxidize, but neither would rust. The copper would turn green and the silver black. Absentmindedly, I said “Unless they’re polished, their colors will fade”. “Like a person” “Pardon?” I returned my gaze to her profile. “People need to be polished, stroked, touched,” her tone was abstract, “and when they are not polished, their colors fade. They change, warp, become something different”.

There were two sides to the fight for racial justice: MLK was on one, Malcom was on the other. Malcom and Martin had always been presented in this dichotomy... Martin was on the side of love and equality; Malcom was on the side of anger and separation... This same Martin/Malcom dichotomy is applied to all people of color, and especially black people, who fight for racial justice. A few of us are good and worthy of support. Those who manage to say 'not all white people' enough, who manage to say please, who never talk of anger, who avoid words like 'justice', who keep our indictments abstract and never specific- we are the Martins. Those of us who shout, who inconvenience your day, who call out your specific behavior, who say 'black' loudly and proudly- we are the Malcoms.

We thus think about imprisonment as a fate reserved for others, a fate reserved for the "evildoers," to use a term recently popularized by George W. Bush. Because of the persistent power of racism, "criminals" and "evildoers" re, in the collective imagination, fantasized as people of color. The prison therefore functions ideologically as an abstract site into which undesirables are deposited, relieving us of the responsibility of thinking about the real issues afflicting those communities from which prisoners are drawn in such disproportionate numbers. This is the ideological work that the prison performs—it relieves us of the responsibility of seriously engaging with the problems of our society, especially those produced by racism and, increasingly, global capitalism.

while technology has moved our health and well-being immeasurably forward, it has also robbed us of a wisdom that existed when our relationship to our environment wasn’t mediated by so many dials and controls. Instead of starting a fire or opening a window, we tweak the knob on the thermostat. Instead of eating a medicinal plant, we swallow a pill. We have gained convenience and efficacy, but at the cost of abstraction: the changes within our bodies no longer seem connected to the world around us, giving us the illusion that we are independent of our environment and unaffected by it. Thus we have built environments that lack elements, such as color and light, that are essential to our well-being.

The Times celebration of Brown as confirming constitutional color blindness was widely shared in America. In the debates over the Kennedy-Johnson civil rights bill in 1963 and 1964, the bipartisan congressional leadership appealed to the classical liberal model of color-blind justice, leaning over backwards to deny charges by southern opponents that the law could lead to quotas or other forms of preference for minorities. Indeed, the legislative history of the Civil Rights Act shows what John David Skrentny, author of The Ironies of Affirmative Action, called “an almost obsessive concern” for maintaining fidelity to a color-blind concept of equal individual rights. Senator Hubert Humphrey of Minnesota, the majority (Democratic) whip behind the bill, explained simply: “Race, religion and national origin are not to be used as the basis for hiring and firing.” Title VII required employers to treat citizens differing in race, sex, national origin, or religion equally, as abstract citizens differing only in merit. Section 703(j) of the Civil Rights Act states: “Nothing contained in this title shall be interpreted to require any employer… to grant preferential treatment to any individual or to any group because of the race, color, religion, sex, or national origin of such individual or group on account of an imbalance which my exist with respect to the total number or percentage of persons of any race, color, religion, sex, or national origin employed by an employer.” The syntax was classic legalese, but the meaning was unambiguous. The Senate’s floor managers for Title VII, Joseph S. Clark (D-Pa.) and Clifford P. Case (R-N.J.), told their colleagues, “The concept of discrimination… is clear and simple and has no hidden meanings. …To discriminate means to make a distinction, to make a difference in treatment or favor, which is based on any five of the forbidden criteria: race, color, religion, sex, or nation origin.” They continued: There is no requirement in Title VII that an employer maintain a balance in his work force. On the contrary, any deliberate attempt to maintain a racial balance, whatever such a balance may be, would involve a violation of Title VII because maintaining such a balance would require an employer to hire or refuse to hire on the basis of race. It must be emphasized that discrimination is prohibited to any individual. Humphrey, trying to lay to rest what he called the “bugaboo” of racial quotas raised by filibustering southerners in his own party and by some conservative Republicans as well, reaffirmed the bill’s color-blind legislative intent: “That bugaboo has been brought up a dozen times; but it is nonexistent. In fact the very opposite is true. Title VII prohibits discrimination. In effect, it sways that race, religion, and national origin are not to be used as the basis for hiring and firing.” Humphrey even famously pledged on the Senate floor that if any wording could be found in Title VII “which provides that an employer will have to hire on the basis of percentage or quota related to color, … I will start eating the pages [of the bill] one after another.

Energy. In classical physics, energy means the ability to do work, which is defined as exerting a force over a distance. This definition, however, doesn't provide much of a picture, so in classical physics, energy is a rather abstract concept. In QFT, on the other hand, the energy of a quantum is represented by oscillations in its field. In fact, Planck's famous relationship between energy and frequency of oscillation (see Chap. 3) is a direct consequence of the equations of QFT. In our color analogy, we might say that the oscillations cause the color to "shimmer", and the faster the shimmer, the greater the energy of the field.

She felt as if she knew the stars, and had been among them, or would be. Why was it that in planetarium lectures the telescopic photographs flashed upon the interior of the dome were so familiar—not just to her, but to everyone. Farmers and children, and, once, Paumanuk Indians pausing in their sad race to extinction, had all understood the sharp abstract images, immediately and from the heart. The nebulae, the sweep of galaxies, the centrifugal clusters—nothing more, really, than projected electric light on a plaster ceiling—carried them away in a trance, and the planetarium lecturer need not have said a word. And why was it that certain sounds, frequencies, and repetitious rhythmic patterns suggested stars, floating galaxies, and even the colorful opaque planets orbiting in subdued ellipses? Why were certain pieces of music (pre-Galilean, post-Galilean, it did not matter) harmonically and rhythmically linked to the stars and suggestive of the parallel light that rained upon the earth in illusory radiants bursting apart? She had no explanation for these or a hundred other questions about the same matters.

Star Struck Our group visited the laser light show, an attraction mixing music and beams of bright colors as they formed constellations and abstract shapes. An awe-inspiring performance, but as it ended, I noticed the stranger, eyes still focused on me. I turned away quickly. “Look--over by the door. There he is again.” I gestured for my friend to sneak a peek in the direction of the man. “Where?” She squinted, her head pointed straight at him. “I don’t see him--maybe he left.” Frustration tinged my voice. “He’s right there--hasn’t moved an inch. He’s almost smiling at me now. Please don’t try to say I’m imagining him.” Fear mounted in me. Was I being stalked? I tucked the thought away, determined to enjoy this time with my companions, to relax in the gentle warmth of the sun. As our excursion neared its end, I glanced to the left, at the wall of a building, devoid of gates or doors of any sort. The man leaned against it, looking at me. This time I stared back, determined to show a bravery I didn’t feel. Hidden in pockets, my hands trembled. A calm smile and deep compassion shone on his face as we locked eyes for what felt like minutes, but probably lasted only seconds. Then--I don’t know how to explain it--it was as though a burst of conversation swept from his mind to mine. “Everything’s going to be all right.” I felt an intense warmth head to toe, as though embraced in a spiritual hug from the inside out. “There’s work ahead.” I took a deep breath, maintaining the eye contact, listening. He continued to smile with his eyes. “I’ll be watching.” I nodded slowly, softly. I understood. And felt safe. A friend tugged on my arm, pulling me toward another monument. I turned my head back for a glimpse of the man, but he was gone. I scanned the building once more, searching for openings he could have exited through. There were none. I shook my head. I knew I’d seen him. And he’d seen me. I was certain he was real. I still felt his warmth. We headed for home, my mind filled with questions about the man, and the message I’d somehow received. Reason fought against intuition. He was just an ordinary guy. Or was he? In the months to come, I overcame my fears and visited the doctor. I underwent three cardiac catheterization operations, and a successful triple-bypass surgery. Through them all, I knew I’d be al right. Years have passed since that day. But the peace he projected has remained with me. God sent me comfort in a way I needed, in a form I could understand and trust--an ordinary-looking man. He gave me the courage and the confidence to take care of my health problems. My angel. And even though I can’t see him, I know he’s still watching. I know things are going to be all right. How can I be so sure? Because there’s still work for me to do. He told me so. -Nancy Zeider

HellOoo...Inspiration I believe that one day current infinity presence of everyone will be no longer available in this space... Am I right ? And it will be over like other creative masters of this world who had Awarded New face to this world and our society to make it beautiful. So, I was looking up in the sky in the night one day from my window and asking myself what should I do to keep all the Philosophy and Skills learned from this life and experiences by safekeeping bound to myself central in the 6feet grave one day like my other inspirational master’s - Steve Job and M.Ali etc... But it should amplify and spread its fumes of creativity and paint with the contrasting colors every possible area for the reason that the world is so abstract “ Not Young to so New Young Minds ” every generation needs that because it's already too dark in your deadpan room which is ultimately final place to reside. So, why don't we use this life to fill every soul with colors, positivity and education along upright knowledge.

Over the years I forced myself to be creative in how I covered the same scenes over and over. I started shooting refugee camps out of focus, sometimes in abstract ways, to try to reach an audience beyond the typical New York Times readership -- an audience geared more toward the visual arts. As ugly as the conflict was, the protagonists were beautiful, wearing brilliantly colored fabrics and, despite persistent hardships, wide, toothy smiles. The Sudanese were lovely, friendly, resilient people, and I wanted to show that in my work. It seemed paradoxical to try to create beautiful images out of conflict, but I found that my more abstract images of Darfur provoked an unusual response from readers. Suddenly I was getting requests to sell fine-art prints of rebels in a sandstorm or of blurred refugees walking through the desert for several thousand dollars. I was conflicted about making money from images of people who were so desperate, but I thought of all the years I had struggled to make ends meet to be a photographer, and I knew that any money I made from these photos would be invested right back into my work. Trying to convey beauty in war was a technique to try to prevent the reader from looking away or turning the page in response to something horrible. I wanted them to linger, to ask questions.

In 1972, Bayber's work underwent another metamorphosis, yet refused to be defined by or adhere to any specific style. Elements of abstract expressionism, modernism, surrealism, and neo-expressionism combine with figurative art to create works which remain wholly original and highly complex, both delighting and terrifying at a subconscious level. There is nothing fragile here, nothing dreamlike. No protections are offered, not for the artist himself and not for those viewing his work. All is called forth in a raw state, human values finessed on the canvas, softened and sharpened, separated and made aggregate. While there are certain motifs in these works- often a suggestion of water, the figure of a bird- and various elements are repeated, aside from an introverted complexity, the context in which they appear is never the same from one piece to the next. What ties these works together is the suggestion of loss, of disappearance, and of longing ( see figs. 87-95)" The figure of a bird. He had forgotten his own writing. Finch took the book back to his desk and pulled a magnifying glass from the top drawer to study the color plates. Thomas had completed six paintings in 1972, four of them after July. In each of those four, Finch managed to find what he had seen long ago, the figure of a bird. Was it Alice, flown away from him?

Noa sleeps with the curtains open, allowing as much moonlight as possible to flood her bedroom, allowing her to see each and every picture on the walls, if only as a pale glimmer. It took Noa weeks to perfect the art display. Reproductions of Monet's gardens at Giverny blanket one wall: thousands of violets- smudges of purples and mauves- and azaleas, poppies, and peonies, tulips and roses, water lilies in pastel pinks floating on serene lakes reflecting weeping willows and shimmers of sunshine. Turner's sunsets adorn another: bright eyes of gold at the center of skies and seas of searing magenta or soft blue. The third wall is splashed with Jackson Pollocks: a hundred different colors streaked and splattered above Noa's bed. The fourth wall is decorated by Rothko: blocks of blue and red and yellow blending and bleeding together. The ceiling is papered with the abstract shapes of Kandinsky: triangles, circles, and lines tumbling over one another in energetic acrobatics.

Five years of sweating, fighting, and bleeding, with billions of kilometers traveled and over a hundred colony planets visited, and the only thing I have to show for it is a collection of colorful ribbons on my Class A smock and an abstract number in a bank account somewhere in a government computer. If I die in battle next month, there will be no evidence that I ever existed.