Incomplete Picture Quotes

Thinking incomplete knowledge of the industry presents a fuller picture.

Our beliefs are based on our experience, which gives us a very incomplete picture of the world, and it's easy to jump to false conclusions.

An incomplete list: No more diving into pools of chlorinated water lit green from below. No more ball games played out under floodlights. No more porch lights with moths fluttering on summer nights. No more trains running under the surface of cities on the dazzling power of the electric third rail. No more cities. No more films, except rarely, except with a generator drowning out half the dialogue, and only then for the first little while until the fuel for the generators ran out, because automobile gas goes stale after two or three years. Aviation gas lasts longer, but it was difficult to come by. No more screens shining in the half-light as people raise their phones above the crowd to take pictures of concert states. No more concert stages lit by candy-colored halogens, no more electronica, punk, electric guitars. No more pharmaceuticals. No more certainty of surviving a scratch on one's hand, a cut on a finger while chopping vegetables for dinner, a dog bite. No more flight. No more towns glimpsed from the sky through airplane windows, points of glimmering light; no more looking down from thirty thousand feet and imagining the lives lit up by those lights at that moment. No more airplanes, no more requests to put your tray table in its upright and locked position – but no, this wasn't true, there were still airplanes here and there. They stood dormant on runways and in hangars. They collected snow on their wings. In the cold months, they were ideal for food storage. In summer the ones near orchards were filled with trays of fruit that dehydrated in the heat. Teenagers snuck into them to have sex. Rust blossomed and streaked. No more countries, all borders unmanned. No more fire departments, no more police. No more road maintenance or garbage pickup. No more spacecraft rising up from Cape Canaveral, from the Baikonur Cosmodrome, from Vandenburg, Plesetsk, Tanegashima, burning paths through the atmosphere into space. No more Internet. No more social media, no more scrolling through litanies of dreams and nervous hopes and photographs of lunches, cries for help and expressions of contentment and relationship-status updates with heart icons whole or broken, plans to meet up later, pleas, complaints, desires, pictures of babies dressed as bears or peppers for Halloween. No more reading and commenting on the lives of others, and in so doing, feeling slightly less alone in the room. No more avatars.

When we have done our best, we also have to learn that we still need to rely on God. Our best — no matter how good — is incomplete if we leave God out of the picture.

...it was easy to get an incomplete picture of the world if one relied solely on experts, and how important is would be to further rely on oneself

Perception requires imagination because the data people encounter in their lives are never complete and always equivocal. For example, most people consider that the greatest evidence of an event one can obtain is to see it with their own eyes, and in a court of law little is held in more esteem than eyewitness testimony. Yet if you asked to display for a court a video of the same quality as the unprocessed data catptured on the retina of a human eye, the judge might wonder what you were tryig to put over. For one thing, the view will have a blind spot where the optic nerve attaches to the retina. Moreover, the only part of our field of vision with good resolution is a narrow area of about 1 degree of visual angle around the retina’s center, an area the width of our thumb as it looks when held at arm’s length. Outside that region, resolution drops off sharply. To compensate, we constantly move our eyes to bring the sharper region to bear on different portions of the scene we wish to observe. And so the pattern of raw data sent to the brain is a shaky, badly pixilated picture with a hole in it. Fortunately the brain processes the data, combining input from both eyes, filling in gaps on the assumption that the visual properties of neighboring locations are similar and interpolating. The result - at least until age, injury, disease, or an excess of mai tais takes its toll - is a happy human being suffering from the compelling illusion that his or her vision is sharp and clear. We also use our imagination and take shortcuts to fill gaps in patterns of nonvisual data. As with visual input, we draw conclusions and make judgments based on uncertain and incomplete information, and we conclude, when we are done analyzing the patterns, that out “picture” is clear and accurate. But is it?

It’s strange how what drives us may abandon us midstream, how what tickles our ears with lies one moment may tell us truths that knock us on our emotional ass the next. After all, it is an unbelievably real world, with Darwin scribbling his thoughts into books and telling us what monkeys we are. Each of us explores possibility, hungry for sustaining adoration, yet we know enough to render ourselves helpless. We strive and strain, bellow and believe, we learn, and everything we learn tells us the same thing: life is one great meaningful experience in a meaningless world. Brilliance has many parts, yet each part is incomplete. We live, heal and attempt to piece together a picture worth the price of our very lives. The picture I saw presented demonic executioners, who crippled those daring to look and consumed souls without defense. They’re everywhere. Some are people we know. Others are the great fears and addictions of our lives.

I should point out, nevertheless, that even though incomplete data can lead to a false picture, this is far different from the (false) picture obtained by those who choose to ignore empirical data to invent a picture of reality (young earthers, for example), or those who instead require the existence of something for which there is no observable evidence whatsoever (like divine intelligence) to reconcile their view of creation with their a priori prejudices, or worse still, those who cling to fairly tales about nature that presume the answers before questions can even be asked.

Modern medicine has tended to look back to Hippocrates and Galen as the only ancient source and inspiration of modern medical practice. But this presents a very incomplete picture. As one physician pointed out,

This universe has been described by many, but it just goes on, with its edge as unknown as the bottom of the bottomless sea of the other idea—just as mysterious, just as awe-inspiring, and just as incomplete as the poetic pictures that came before.

When I was younger, I often thought I should travel more and farther, spend more time in foreign countries, that I should be in a constant state of velocity so that I could get out of there and truly live, but with time I have come to understand that everything I was looking for was right here, inside of me, inside the things that surround me, in the money bobs that turned into my actual jobs, in the constancy of the everyday, in the eyes of the people I meet when I allow my gaze to linger. I'm writing again after the fever, as if an old, welcome wound has opened and started to bleed, and I guess it's an incomplete puzzle, these pictures of others and whoever they end up portraying. . . . 'Soon it will be too late,' [Sally] says, and hands me the thermos. 'And that's why we have to exert ourselves to the utmost.

An incomplete picture of vultures leads to the conjecture that they are ugly creatures. But a miniature lecture on their nature punctures this posture as amazing features of their unique signature is revealed.

Always the pain, the chaos of composition. He could not find order in the field of little symbols. They were in the hazy distance. He could not clearly see the picture that is called a word. A word is also a picture of a word. He saw spaces, incomplete features, and tried to guess at the rest. He made wild tries at phonetic spelling. But the language tricked him with its inconsistencies. He watched sentences deteriorate, powerless to make them right. The nature of things was to be elusive. Things slipped through his perceptions. He could not get a grip on the runaway world.

You don’t share those thoughts because you’re afraid your extremes will define you, that people will let those little nuggets overpower everything else they know about you, that finely honed image you’ve constructed. So you hide. You put on a mask. But don’t you see? Nobody can really know you unless they know your extremes. If all they know is the gooey, creamy center and not the ragged edges, the outer reaches of your personality, then they have an incomplete picture, a series of snapshots.

We often leave out experiences or information that doesn’t fit with the incomplete picture or story we have been telling ourselves. If we only see the challenges, we won’t have anywhere to add new positive experiences—and they will disappear before they have room to take root and grow.

The kiss is the greatest of gifts, a miracle, uniquely human. A kiss beneath the mistletoe. A kiss after midnight. A kiss before dying. The devil's kiss. As a picture tells a thousand words, so a kiss says everything that's important. I am told prostitutes never kiss their clients. It is too personal, too human. We kiss to say I love you. We kiss the rings of the self-important. The feet of conquerors. The rich dark earth when we reach the promised land. We kiss our hands and wave as loved ones begin a journey. We kiss strangers before dawn in the first hours of a New Year because our wintry lips are incomplete until they are oiled by a kiss.

Sooner or later, all talk among foreigners in Pyongyang turns to one imponderable subject. Do the locals really believe what they are told, and do they truly revere Fat Man and Little Boy? I have been a visiting writer in several authoritarian and totalitarian states, and usually the question answers itself. Someone in a café makes an offhand remark. A piece of ironic graffiti is scrawled in the men's room. Some group at the university issues some improvised leaflet. The glacier begins to melt; a joke makes the rounds and the apparently immovable regime suddenly looks vulnerable and absurd. But it's almost impossible to convey the extent to which North Korea just isn't like that. South Koreans who met with long-lost family members after the June rapprochement were thunderstruck at the way their shabby and thin northern relatives extolled Fat Man and Little Boy. Of course, they had been handpicked, but they stuck to their line. There's a possible reason for the existence of this level of denial, which is backed up by an indescribable degree of surveillance and indoctrination. A North Korean citizen who decided that it was all a lie and a waste would have to face the fact that his life had been a lie and a waste also. The scenes of hysterical grief when Fat Man died were not all feigned; there might be a collective nervous breakdown if it was suddenly announced that the Great Leader had been a verbose and arrogant fraud. Picture, if you will, the abrupt deprogramming of more than 20 million Moonies or Jonestowners, who are suddenly informed that it was all a cruel joke and there's no longer anybody to tell them what to do. There wouldn't be enough Kool-Aid to go round. I often wondered how my guides kept straight faces. The streetlights are turned out all over Pyongyang—which is the most favored city in the country—every night. And the most prominent building on the skyline, in a town committed to hysterical architectural excess, is the Ryugyong Hotel. It's 105 floors high, and from a distance looks like a grotesquely enlarged version of the Transamerica Pyramid in San Francisco (or like a vast and cumbersome missile on a launchpad). The crane at its summit hasn't moved in years; it's a grandiose and incomplete ruin in the making. 'Under construction,' say the guides without a trace of irony. I suppose they just keep two sets of mental books and live with the contradiction for now.

The gods made Sibyl Vane for you. Without her you would have been incomplete.

Turn off the sound and watch a slap scene in a movie. Even if the gap between hand and check remains one feet, sound effect makes you feel that slap is real. When the picture is incomplete, your mind fills in your own colours in the gaps. If you are madly in love with someone, you will believe their most absurd lies. If you hate someone, you won’t even believe absolute truths told by them.

Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.

No matter how cleverly we disguise our anxieties they bear witness to the imperfect nature of the human heart. To be is to become. To become is not to be. We are a work-in-progress, incomplete, imperfect, unrealised, and by virtue of temporal actions, temporary - a verb more than a noun, an inner quest and an outward odyssey framed by metaphors, like Escher's "Print Gallery"; we make the endless journey round the pictures, retracing our steps in forgetfulness, avoiding but mindful of the space where there are no pictures, where there is no gallery, where there is nothing at all. And like flies in a fly bottle, trapped by a failure of vision, we go round and round and round the moebius loop of a print gallery of our own making, a picture inside a picture inside a picture, forever.

Looking at this picture, I am struck by how beautiful my parents were together. James and Angela. I know what it cost them to build a life, to have me. A white woman and a black man in the early ’80s, neither of their families being particularly thrilled with the arrangement. We moved around a lot before my father died, trying to find a neighborhood where my parents felt at ease, at home. My mother didn’t feel welcome in Baldwin Hills. My father didn’t feel comfortable in Brentwood. I was in school before I met another person who looked like me. Her name was Yael. Her father was Dominican, and her mother was from Israel. She liked to play soccer. I liked to play dress-up. We could rarely agree on anything. But I liked that when someone asked her if she was Jewish, she said, “I’m half Jewish.” No one else I knew was half something. For so long, I felt like two halves. And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don’t look like I am half of one thing and half of another but rather one whole thing, theirs. Loved.

And while he spoke of my mother often and fondly to me, he always did so incompletely, in a strangely peripheral way, so that I grew up with a picture of her that was really little more than an outline. Was this unfair, an injustice to me? It must seem so, and I suppose in a way it was. And yet we all have within ourselves those private spaces that are uniquely our own and that we cannot share. This was my father's: the heart of his grief, which he chose not to expose. It was only now, in these last months before his death, that the outline was filled in, that without preliminary or explanation, my father suddenly began to talk of my mother as he had never talked before, in words and phrases lit with a bursting lyrical warmth and love that had been stored up and held within him all this time, and that was now released because, I think, he knew his own time was so short, and because he did not for a moment doubt that very soon now he would be joined to her again... So there was a feeling of joy here.

Now we can see what makes mathematics unique. Only in mathematics is there no significant correction-only extension. Once the Greeks had developed the deductive method, they were correct in what they did, correct for all time. Euclid was incomplete and his work has been extended enormously, but it has not had to be corrected. His theorems are, every one of them, valid to this day. Ptolemy may have developed an erroneous picture of the planetary system, but the system of trigonometry he worked out to help him with his calculations remains correct forever. Each great mathematician adds to what came previously, but nothing needs to be uprooted. Consequently, when we read a book like A History of Mathematics, we get the picture of a mounting structure, ever taller and broader and more beautiful and magnificent and with a foundation, moreover, that is as untainted and as functional now as it was when Thales worked out the first geometrical theorems nearly 26 centuries ago. Nothing pertaining to humanity becomes us so well as mathematics. There, and only there, do we touch the human mind at its peak.

No one else I knew was half something. For so long, I felt like two halves. And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don’t look like I am half of one thing and half of another but rather one whole thing, theirs. Loved. I miss my dad. I miss him all the time. But it’s moments like this, when I’m on the precipice of finally doing work that might just expand my heart, that I wish I could at least send him a letter, telling him what I’m doing. And I wish that he could send me one back. I already know what he would write. Something like “I’m proud of you. I love you.” But still, I’d like to get one anyway.

For so long, I felt like two halves. And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don’t look like I am half of one thing and half of another but rather one whole thing, theirs. Loved.

I also realized it wasn’t so much that people read the same Word of God differently, but that many weren’t reading it at all—not the scripture itself—at least not in a manner that allowed them to fit every piece of it into one cohesive picture of the truth. Instead, people were reading materials their religions published for study. Often these were selective—preserving some threads of the truth while excluding others—so that the total picture was so incomplete it became a distortion.

He wondered what O'Brian would have been like in a real war, one in which he actually had to fight rather than just take pictures. Then he wondered what he would have been like. Most of the men he knew asked themselves that question, as if never having fought somehow made them incomplete - left a hole in their lives where a war should have been. Was it possible that this absence of war - marvellous though it was and so forth: that went without saying - was it possible that it had actually trivialised people? Because everything was so bloody trivial now, wasn't it? This was The Trivial Age. Politics was trivial. What people worried about was trivial - mortgages and pensions and the dangers of passive smoking. Jesus! - is this what we've been reduced to, worrying about passive smoking, when our parents and our grandparents had to worry about being shot or bombed? And then he began to feel guilty, because what was he implying here? That he wanted a war? ... He was glad it was over, of course, in a way - but at least while it was on people like him had known where they stood, could point to something and say: well, we may not know what we do believe in, but we don't believe in that.

AN INCOMPLETE LIST: No more diving into pools of chlorinated water lit green from below. No more ball games played out under floodlights. No more porch lights with moths fluttering on summer nights. No more trains running under the surface of cities on the dazzling power of the electric third rail. No more cities. No more films, except rarely, except with a generator drowning out half the dialogue, and only then for the first little while until the fuel for the generators ran out, because automobile gas goes stale after two or three years. Aviation gas lasts longer, but it was difficult to come by. No more screens shining in the half-light as people raise their phones above the crowd to take photographs of concert stages. No more concert stages lit by candy-colored halogens, no more electronica, punk, electric guitars. No more pharmaceuticals. No more certainty of surviving a scratch on one’s hand, a cut on a finger while chopping vegetables for dinner, a dog bite. No more flight. No more towns glimpsed from the sky through airplane windows, points of glimmering light; no more looking down from thirty thousand feet and imagining the lives lit up by those lights at that moment. No more airplanes, no more requests to put your tray table in its upright and locked position—but no, this wasn’t true, there were still airplanes here and there. They stood dormant on runways and in hangars. They collected snow on their wings. In the cold months, they were ideal for food storage. In summer the ones near orchards were filled with trays of fruit that dehydrated in the heat. Teenagers snuck into them to have sex. Rust blossomed and streaked. No more countries, all borders unmanned. No more fire departments, no more police. No more road maintenance or garbage pickup. No more spacecraft rising up from Cape Canaveral, from the Baikonur Cosmodrome, from Vandenburg, Plesetsk, Tanegashima, burning paths through the atmosphere into space. No more Internet. No more social media, no more scrolling through litanies of dreams and nervous hopes and photographs of lunches, cries for help and expressions of contentment and relationship-status updates with heart icons whole or broken, plans to meet up later, pleas, complaints, desires, pictures of babies dressed as bears or peppers for Halloween. No more reading and commenting on the lives of others, and in so doing, feeling slightly less alone in the room. No more avatars.

Both loop quantum gravity and string theory assert that there is an atomic structure to space. In the next two chapters we shall see that loop quantum gravity in fact gives a rather detailed picture of that atomic structure. The picture of the atomic structure one gets from string theory is presently incomplete but, as we shall see in Chapter 11, it is still impossible in string theory to avoid the conclusion that there must be an atomic structure to space and time. In Chapter 13 we shall discover that both pictures of the atomic structure of space can be used to explain the entropy and temperature of black holes.

To a statistician, these numbers cannot be used to confirm anything, and so are valueless, because they are chance dispersions. But on psychological grounds I have discarded the idea that we are dealing with mere chance numbers. In a total picture of natural events, it is just as important to consider the exceptions to the rule as the averages. This is the fallacy of the statistical picture: it is one sided, inasmuch as is represents only the average aspect of reality and excludes the total picture. The statistical view of the world is a mere abstraction and their food incomplete and even fallacious, particularly so when it deals with man's psychology.

People think that intimacy is about sex. But intimacy is about truth. When you realize you can tell someone your truth, when you can show yourself to them, when you stand in front of them bare and their response is 'you're safe with me'- that's intimacy.” “For so long, I felt like two halves. And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don’t look like I am half of one thing and half of another but rather one whole thing, theirs. Loved.

So,twice a week I have my own tutor," he said shortly. "Who,trust me, makes my father look like a marshmellow. And on that note..." He picked up the sheaf of French lessons again. "We'll start with the imperfect, used to express actions that are-" "Incomplete,unfulfilled, or repeated over and over." I slumped back in the weird chair. "That I know." At the end of the very imperfect sessions, Alex gave me a full ten minutes in the downstairs bathroom before showing up.All I'd figured out what that Edward's faceless girl had had wide feet, and the Bainbridge's decorator had a preference for green that might merit an intervention. "I could probably give you the stupid thing"-Alex gestured to the picture when he came in- "and my folks would never notice." I winced inwardly. "I can't advocate theft," I told him, "no matter how noble the intent.

I worked and worked, and before I knew it, my collage was finished. Still damp from Elmer’s glue, the masterpiece included images of horses--courtesy, coincidentally, of Marlboro cigarette ads--and footballs. There were pictures of Ford pickups and green grass--anything I could find in my old magazines that even remotely hinted at country life. There was a rattlesnake: Marlboro Man hated snakes. And a photo of a dark, starry night: Marlboro Man was afraid of the dark as a child. There were Dr Pepper cans, a chocolate cake, and John Wayne, whose likeness did me a great favor by appearing in some ad in Golf Digest in the early 1980s. My collage would have to do, even though it was missing any images depicting the less tangible things--the real things--I knew about Marlboro Man. That he missed his brother Todd every day of his life. That he was shy in social settings. That he knew off-the-beaten-path Bible stories--not the typical Samson-and-Delilah and David-and-Goliath tales, but obscure, lesser-known stories that I, in a lifetime of skimming, would never have hoped to read. That he hid in an empty trash barrel during a game of hide-and-seek at the Fairgrounds when he was seven…and that he’d gotten stuck and had to be extricated by firefighters. That he hated long pasta noodles because they were too difficult to eat. That he was sweet. Caring. Serious. Strong. The collage was incomplete--sorely lacking vital information.

In the story of Wagner and Wagnerism, we see both the highest and the lowest impulses of humanity entangled. It is the triumph of art over reality and the triumph of reality over art; it is a tragedy of flaws set so deep that after two centuries they still infuriate us as if the man were in the room. To blame Wagner for the horrors committed in his wake is an inadequate response to historical complexity: it lets the rest of civilization off the hook. At the same time, to exonerate him is to ignore his insidious ramifications. It is no longer possible to idealize Wagner: the ugliness of his racism means that posterity's picture of him will always be cracked down the middle. In the end, the lack of a tidy moral resolution should make us more honest about the role that art plays in the world. In Wagner's vicinity, the fantasy of artistic autonomy falls to pieces and the cult of genius comes undone. Amid the wreckage, the artist is liberated from the mystification of "great art”. He becomes something more unstable, fragile, and mutable. Incomplete in himself, he requires the most active and critical kind of listening. So it goes with all art that endures: it is never a matter of beauty proving eternal. When we look at Wagner, we are gazing into a magnifying mirror of the soul of the human species. What we hate in it, we hate in ourselves; what we love in it, we love in ourselves also. In the distance we may catch glimpses of some higher realm, some glimmering temple, some ecstasy of knowledge and compassion. But it is only a shadow on the wall, an echo from the pit. The vision fades, the curtain falls, and we shuffle back in silence to the world as it is.

The picture of human life in the market-place, though its general tint was the sad gray, brown, or black of the English emigrants, was yet enlivened by some diversity of hue. A party of Indians—in their savage finery of curiously embroidered deerskin robes, wampum-belts, red and yellow ochre, and feathers, and armed with the bow and arrow and stone-headed spear—stood apart with countenances of inflexible gravity, beyond what even the Puritan aspect could attain. Nor, wild as were these painted barbarians, were they the wildest feature of the scene. This distinction could more justly be claimed by some mariners—a part of the crew of the vessel from the Spanish Main—who had come ashore to see the humours of Election Day. They were rough-looking desperadoes, with sun-blackened faces, and an immensity of beard; their wide short trousers were confined about the waist by belts, often clasped with a rough plate of gold, and sustaining always a long knife, and in some instances, a sword. From beneath their broad-brimmed hats of palm-leaf, gleamed eyes which, even in good-nature and merriment, had a kind of animal ferocity. They transgressed without fear or scruple, the rules of behaviour that were binding on all others: smoking tobacco under the beadle's very nose, although each whiff would have cost a townsman a shilling; and quaffing at their pleasure, draughts of wine or aqua-vitae from pocket flasks, which they freely tendered to the gaping crowd around them. It remarkably characterised the incomplete morality of the age, rigid as we call it, that a licence was allowed the seafaring class, not merely for their freaks on shore, but for far more desperate deeds on their proper element. The sailor of that day would go near to be arraigned as a pirate in our own. There could be little doubt, for instance, that this very ship's crew, though no unfavourable specimens of the nautical brotherhood, had been guilty, as we should phrase it, of depredations on the Spanish commerce, such as would have perilled all their necks in a modern court of justice. But the sea in those old times heaved, swelled, and foamed very much at its own will, or subject only to the tempestuous wind, with hardly any attempts at regulation by human law. The buccaneer on the wave might relinquish his calling and become at once if he chose, a man of probity and piety on land; nor, even in the full career of his reckless life, was he regarded as a personage with whom it was disreputable to traffic or casually associate. Thus the Puritan elders in their black cloaks, starched bands, and steeple-crowned hats, smiled not unbenignantly at the clamour and rude deportment of these jolly seafaring men; and it excited neither surprise nor animadversion when so reputable a citizen as old Roger Chillingworth, the physician, was seen to enter the market-place in close and familiar talk with the commander of the questionable vessel.

When you're translating a document or a speech, if you don't have all the words, you don't have all the meaning. I'd only had my words thus far, my thoughts, not hers. That had given me an incomplete picture, one with pockets of omissions… (154)

This blond Brett boy was very tall. And in his disposition seemed an incompleteness. People who talked to Brett usually first referenced his height. Thus, a compliment or statement regarding his figure was the first thing he heard. Andrei could imagine that the first fraction of every conversation in his life had to do with how tall he was. And since conversations did not last that long, Brett had mastered the form of receiving the compliment, but compared to folks with a shorter body, had a considerably lower percentage of conversations in his life about other things. It was merely the way it had turned out. The world acknowledged Brett’s height and Brett monopolized this attention and innocently adjusted by mentioning his height for all sorts of topics—for being the butt of jokes, for flirtation, to compete in the quiet dance of masculine dominance in rooms that men knew so well. Andrei located the offness to him—a certain naïve, boyish way Brett spoke and moved. If Andrei and Brett had been the same age, not in a hotel restroom, and most importantly, friends, Andrei would have offered him some advice: “Accept comments on your height quickly, my friend, and then never address it again. Change the topic fast and carry on. You don’t want to lose out on the higher picture.” And the same words would apply to every living thing: “Rather than be swayed, strike through everything you do. Your mighty sword is your identity, not mirrors, reflections, or other eyeballs.

Histories of India have been mostly confined to India’s boundaries, thereby missing a vital component: the story of the ‘other side’ or the ‘outside’, leaving the overall picture somewhat truncated and incomplete.

The Big Five extinctions are simply slightly more intense than the sixth- or seventh-largest declines, and you could just as easily discuss the Big Seven or Big Ten, depending on how you sliced up the data. This tally refers only to extinctions since the “Cambrian explosion,” the sudden proliferation of complex animal life 542 million years ago, and it neglects extinction events that happened earlier, during several billion years of evolution dominated by simpler organisms. So, though the changes occurring right now are often referred to as the beginning of a possible “sixth extinction,” take this with a grain of salt. It’s good to focus attention on the dramatic loss of species currently under way and how this fits into the history of extinction events on Earth, but this also reinforces an incomplete picture of Earth’s dynamic history. Post-Alvarez,

So my colleagues know more than I do about what’s going on in any given department at any given moment. On the other hand, I know more about issues that people working in production do not: schedule requirements, resource conflicts, market problems, or personnel issues that may be difficult or inappropriate to share with everyone. Each of us, then, draws conclusions based on incomplete pictures. It would be wrong for me to assume that my limited view is necessarily better.

In the end, one is of course perfectly free to believe in the, so to speak, “just-there-ness” of the quantum order and of the physical laws governing it. I tend to see this as bordering upon a belief in magic, but that may be mere prejudice. What is absolutely certain is that the naturalist view of things is, as I have said, just a picture of the world, not a truth about the world that we can know, nor even a conviction that rests upon a secure rational foundation. The picture that naturalism gives us, at least at present, is twofold. On the one hand, the cosmos of space and time is a purely mechanistic reality that, if we are to be perfectly consistent, we must see as utterly deterministic: that is to say, to work a small variation on Laplace’s fantasy, if we could know the entire history of the physical events that compose the universe, from that first inflationary instant to the present, including the course of every particle, we would know also the ineluctable necessity of everything that led to and follows from the present; even what we take to be free acts of the will would be revealed as the inevitable results of physical forces reaching all the way back to the beginning of all things. On the other hand, this deterministic machine floats upon a quantum flux of ceaseless spontaneity and infinite indeterminacy. Together, these two orders close reality within a dialectical totality—a perfect union of destiny and chance, absolute determinism and pure fortuity—hermetically sealed against all transcendence. And yet, once again, the picture is radically incomplete, not only because it is unlikely that the classical Newtonian universe and the universe of quantum theory can be fitted together so seamlessly, but because neither level of reality explains the existence of the other, or of itself. And, also once again, nothing we know obliges us to find this picture more convincing than one in which higher causes (among which we might, for instance, include free will) operate upon lower, or in which all physical reality is open to a transcendent order that reveals itself in the very existence of nature.

Below in the hold, packed in jars, were thousands of little dead animals, but we did not think of them as trophies, as things cut off from the tide pools of the Gulf, but rather as drawings, incomplete and imperfect, of how it had been there. The real picture of how it had been there and how we had been there was in our minds, bright with sun and wet with sea water and blue or burned, and the whole crusted over with exploring thought.

Not only is it easy to lie with maps, it’s essential. To portray meaningful relationships for a complex, three-dimensional world on a flat sheet of paper or a screen, a map must distort reality. As a scale model, the map must use symbols that almost always are proportionally much bigger or thicker than the features they represent. To avoid hiding critical information in a fog of detail, the map must offer a selective, incomplete view of reality. There’s no escape from the cartographic paradox: to present a useful and truthful picture, an accurate map must tell white lies.

The Buddha told his disciples the following fable: “Once upon a time, a clever king invited several people blind from birth to visit the palace. He brought out an elephant and asked them to touch it and then describe what the elephant was like. The blind man who rubbed its legs said that the elephant was like the pillars of a house. The man who stroked its tail said the elephant was like a feather duster. The person who touched its ears said it was like a winnowing basket, and the man who touched its stomach said it was like a round barrel. The person who rubbed its head said the elephant was like a large earthenware jar, and the person who touched its tusk said the elephant was like a stick. When they sat down to discuss what the elephant was like, no one could agree with anyone else, and a very heated argument arose. “Bhikkhus, what you see and hear comprises only a small part of reality. If you take it to be the whole of reality, you will end up having a distorted picture. A person on the path must keep a humble, open heart, acknowledging that his understanding is incomplete. We should devote constant effort to study more deeply in order to make progress on the path. A follower of the Way must remain open-minded, understanding that attachment to present views as if they were absolute truth will only prevent us from realizing the truth. Humility and open-mindedness are the two conditions necessary for making progress on the path.

I do not consider that resisting new technology is necessarily irrational: waiting for time to operate its testing might be a valid approach if one holds that we have an incomplete picture of things.

And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in my overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don't look like I am half of one thing and half of another but rather one whole thing, theirs. Loved.

Secrecy laws and incomplete information hog-tied journalists who tried to expose offshore wrongdoing. Lawsuits and public ridicule frequently followed publication. A partial picture allowed critics to dismiss findings as anomalies rather than patterns.

members of certain traditional, rural communities do enjoy a greater harmony and tranquillity than those settled in our modern cities. My impression is that those living in the materially developed countries, for all their industry, are in some ways less satisfied, are less happy, and to some extent suffer more than those living in the least developed countries. Indeed, if we compare the rich with the poor, it often seems that those with less are often less anxious. As for the rich . . . they are so caught up with the idea of acquiring more that they make no room for anything else in their lives. As a result, they are constantly plagued by mental and emotional suffering — even though outwardly they may appear to be leading entirely successful and comfortable lives. This is suggested by the disturbing prevalence among the populations of materially developed countries of anxiety, discontent, frustration, uncertainty, and depression.” 5 In considering these issues, I would like to devote this chapter to an examination of some of the factors that are inhibiting or preventing people from realizing their full potential and sensing fullness of being. Other contributory trends might have been included, and my picture is, of necessity, subjectively biased and incomplete. Nonetheless it must serve as a sampler of prevalent contemporary trends. For the sake of simplicity I have organized this chapter into four parts. Firstly I consider the fallacy that money can purchase happiness; second, the influence of living in a mass society; third, mass leisure and consumption; and finally, life in the cities. Of course no culture can be separated in this way; no single part can be considered in isolation from the rest. With the light come the shadows, and with everything

You are a minuscule part of a grander picture, but at the same time, the picture is incomplete without you.

What was the Reformation answer? It said that the root of the trouble sprang from the old and growing Humanism in the Roman Catholic Church, and the incomplete Fall in Aquinas’s theology which set loose an autonomous man. The Reformation accepted the biblical picture of a total Fall. The whole man had been made by God, but now the whole man is fallen, including his intellect and will.

Our beliefs are based on our experience, which gives us a very incomplete picture of the world, and it’s easy to jump to false conclusions.

A scientific picture of the world would be incomplete without an account of our own place in it.

Along the way, each marveled at how easy it was to get an incomplete picture of the world if one relied solely on experts, and how important it would be to further rely on oneself.

See, there are basically two kinds of Philosophy - one's called prickly, the other one is called goo. Prickly people are precise, rigorous, logical - they like everything chopped up and clear. Goo people like it vague, big picture, random, imprecise, incomplete and irrational. Prickly people believe in particles, goo people believe in waves. They always argue with each other but what they don't realize is neither one of them can take their position without their opposition being there. You wouldn't know you are advocating prickles unless someone else was advocating goo. You wouldn't even know what prickles was and what goo was. Life is not prickles or goo, its gooey-prickles or prickly-goo.

It is also very legitimate to criticize the scientists and philosophers who drew unnecessarily pessimistic conclusions based on an incomplete picture that neglected the positive effects of self-organization in far-from-equilibrium systems.