“Objectivity can only be the author's and therefore subjective, even if he is editing a newsreel.”

— Andrei Tarkovsky, book Sculpting in Time

Source: Sculpting in Time (1986), p. 150

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Andrei Tarkovsky55

Soviet and Russian film-maker, writer, film editor, film th… 1932–1986

Roger Corless (1938–2007) English theologian and academic

"Towards a queer dharmology of sex," Culture and Religion, vol. 5, no. 2 (2004)

“The subjective self emerges most purely in states of sensory deprivation, when the blank screen of consciousness has projected upon it only the individual hallucinatory subjective self, without sensory correction or editing, without reality testing or any such objective “noise.””

Weston La Barre (1911–1996) anthropologist

Source: Hallucinogens and the Shamanic Origins of Religion (1972), p. 263

“It is not the subject which matters but the translation of the subject into the abstraction of the surface by means of painting. Therefore I hardly need to abstract things, for each object is unreal enough already, so unreal that I can only make it real by means of painting.”

Max Beckmann (1884–1950) German painter, draftsman, printmaker, sculptor and writer

Source: 1930s, On my Painting (1938), pp. 12-13

“If a man be subject to the authority of another, he can at least ask that it not be an occasion for glee.”

John Kenneth Galbraith book The New Industrial State

Source: The New Industrial State (1967), Chapter XXV, Section 2, p. 293 (1985)

“God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s.”

Kenneth Rexroth (1905–1982) American poet, writer, anarchist, academic and conscientious objector

"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.