Five senses; an incurably abstract intellect; a haphazardly selective memory; a set of preconceptions and assumptions so numerous that I can never examine more than minority of them - never become conscious of them all. How much of total reality can such an apparatus let through?
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There is no abstract art. You must always start with something. Afterward you can remove all traces of reality.
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When I examine myself and my methods of thought, I come to the conclusion that the gift of fantasy has meant more to me than any talent for abstract, positive thinking.
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Exclusively of the abstract sciences, the largest and worthiest portion of our knowledge consists of aphorisms and the greatest and best of men is but an aphorism.
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Rights! There are no rights whatever without corresponding duties. Look at the history of the growth of our constitution, and you will see that our ancestors never upon any occasion stated, as a ground for claiming any of their privileges, an abstract right inherent in themselves; you will nowhere in our parliamentary records find the miserable sophism of the Rights of Man.
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Spiritual superiority only sees the individual. But alas, ordinarily we human beings are sensual and, therefore, as soon as it is a gathering, the impression changes -- we see something abstract, the crowd, and we become different. But in the eyes of God, the infinite spirit, all the millions that have lived and now live do not make a crowd, He only sees each individual.
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We are all hungry and thirsty for concrete images. Abstract art will have been good for one thing: to restore its exact virginity to figurative art.
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The Media is an abstraction (because a newspaper is not concrete and only in an abstract sense can be considered an individual), which in association with the passionlessness and reflection of the times creates that abstract phantom, the public, which is the actual leveler. . . . More and more individuals will, because of their indolent bloodlessness, aspire to become nothing, in order to become the public, this abstract whole, which forms in this ridiculous manner: the public comes into existence because all its participants become third parties. This lazy mass, which understands nothing and does nothing, this public gallery seeks some distraction, and soon gives itself over to the idea that everything which someone does, or achieves, has been done to provide the public something to gossip about. . . . The public has a dog for its amusement. That dog is the Media. If there is someone better than the public, someone who distinguishes himself, the public sets the dog on him and all the amusement begins. This biting dog tears up his coat-tails, and takes all sort of vulgar liberties with his leg--until the public bores of it all and calls the dog off. That is how the public levels.
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Money is human happiness in the abstract he, then, who is no longer capable of enjoying human happiness in the concrete devotes himself utterly to money.
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That is what the highest criticism really is, the record of one's own soul. It is more fascinating than history, as it is concerned simply with oneself. It is more delightful than philosophy, as its subject is concrete and not abstract, real and not vague. It is the only civilized form of autobiography.
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O reason, reason, abstract phantom of the waking state, I had already expelled you from my dreams, now I have reached a point where those dreams are about to become fused with apparent realities: now there is only room here for myself.
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Once you permit those who are convinced of their own superior rightness to censor and silence and suppress those who hold contrary opinions, just at that moment the citadel has been surrendered. For the American citadel is a man. Not man in general. Not man in the abstract. Not the majority of men. But man. That man. His worth. His uniqueness.
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What we call personality (...) has become the most impersonal thing in the world. Its pale and featureless face appears like a ghost at every corner and in every crowd. ... Individualism kills individuality, precisely because individualism has to be an 'ism' quite as much as Communism or Calvinism. The economic and ethical school which calls itself individualist ended by threatening the world with the flattest and dullest spread of the commonplace. Men, instead of being themselves, set out to find a self to be: a sort of abstract economic self identified with self-interest. But while the self was that of a man, the self-interest was generally that of a class or a trade or even an empire. So far from really remaining a separate self, the man became part of a communal mass of selfishness.
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Language, the machine of the poet, is best fitted for his purpose in its rudest state. Nations, like individuals, first perceive, and then abstract. They advance from particular images to general terms. Hence the vocabulary of an enlightened society is philosophical, that of a half-civilized people is poetical.
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One of the fundamental reasons why so many doctors become cynical and disillusioned is precisely because, when the abstract idealism has worn thin, they are uncertain about the value of the actual lives of the patients they are treating. This is not because they are callous or personally inhuman: it is because they live in and accept a society which is incapable of knowing what a human life is worth.
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All our thoughts and concepts are called up by sense-experiences and have a meaning only in reference to these sense-experiences. On the other hand, however, they are products of the spontaneous activity of our minds they are thus in no wise logical consequences of the contents of these sense-experiences. If, therefore, we wish to grasp the essence of a complex of abstract notions we must for the one part investigate the mutual relationships between the concepts and the assertions made about them for the other, we must investigate how they are related to the experiences.
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What persuades men and women to mistake each other from time to time for gods or vermin is ideology. One can understand well enough how human beings may struggle and murder for good material reasons -- reasons connected, for instance, with their physical survival. It is much harder to grasp how they may come to do so in the name of something as apparently abstract as ideas. Yet ideas are what men and women live by, and will occasionally die for.
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The real question of government versus private enterprise is argued on too philosophical and abstract a basis. Theoretically, planning may be good. But nobody has ever figured out the cause of government stupidity and until they do (and find the cure) all ideal plans will fall into quicksand.
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Looking out of my window this lovely spring morning I see an azalea in full bloom. No, no! I do not see that; though that is the only way I can describe what I see. That is a proposition, a sentence, a fact; but what I perceive is not proposition, sentence, fact, but only an image which I make intelligible in part by means of a statement of fact. This statement is abstract; but what I see is concrete.
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I remember being handed a score composed by Mozart at the age of eleven. What could I say I felt like de Kooning, who was asked to comment on a certain abstract painting, and answered in the negative. He was then told it was the work of a celebrated monkey. 'That's different. For a monkey, it's terrific.'
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I remember being handed a score composed by Mozart at the age of eleven. What could I say? I felt like de Kooning, who was asked to comment on a certain abstract painting, and answered in the negative. He was then told it was the work of a celebrated monkey. 'That's different. For a monkey, it's terrific.'
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Language is not an abstract construction of the learned, or of dictionary makers, but is something arising out of the work, needs, ties, joys, affections, tastes, of long generations of humanity, and has its bases broad and low, close to the ground.
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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.
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Man has such a predilection for systems and abstract deductions that he is ready to distort the truth intentionally, he is ready to deny the evidence of his senses only to justify his logic.
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Exclusively of the abstract sciences, the largest and worthiest portion of our knowledge consists of aphorisms: and the greatest and best of men is but an aphorism.
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If the world would only build temples to Machinery in the abstract then everything would be perfect. The painter and sculptor would have plenty to do, and could, in complete peace and suitably honored, pursue their trade without further trouble.
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Delight at having understood a very abstract and obscure system leads most people to believe in the truth of what it demonstrates.
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Everyone confesses in the abstract that exertion which brings out all the powers of body and mind is the best thing for us all; but practically most people do all they can to get rid of it, and as a general rule nobody does much more than circumstances drive them to do.
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The more horrifying this world becomes, the more art becomes abstract.
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Abstract art: a product of the untalented sold by the unprincipled to the utterly bewildered.
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