Gillray’s Ungloomy Morality http://www.city-journal.org/html/12_1_oh_to_be.html (Winter 2002).
City Journal (1998 - 2008)
Source: Rules for Radicals: A Practical Primer for Realistic Radicals (1971), p. 21
100 Years of Mathematics: a Personal Viewpoint (1981)
“To make abstractions hold in reality is to destroy reality.”
Abstraktionen in der Wirklichkeit geltend machen, heißt Wirklichkeit zerstören.
Vorlesungen über der Geschichte der Philosophie (herausgegeben von D. Karl Ludwig Michelet) Dritter Band. Berlin, 1836. Verlag von Dunder und humblot. (p. 553)
Lectures on the Philosophy of History (1832), Volume 1
“Most first novels are disguised autobiographies. This autobiography is a disguised novel.”
Opening lines to the preface, p. 9
Memoirs, Unreliable Memoirs (1980)
“I can tell you this at least. The most convincing disguise for legitimacy is legitimacy itself.”
Source: Demon Princes (1964-1981), The Face (1979), Chapter 1 (p. 12)
Herschel Browning Chip (1968, p. 270).
Other translation:
Abstract art is only painting. And what's so dramatic about that? There is no abstract art. One must always begin with something. Afterwards one can remove all semblance of reality.
Richard Friedenthal (1968, p. 256-7).
Longer version:
Abstract art is only painting. And what's so dramatic about that? There is no abstract art. One must always begin with something. Afterwards one can remove all semblance of reality; there is no longer any danger as the idea of the object has left an indelible imprint. It is the object which aroused the artist, stimulated his ideas and set of his emotions. These ideas and emotions will be imprisoned in his work for good.. .Whether he wants it or not, man is the instrument of nature; she imposes on him character and appearance. In my paintings of Dinard, as in my paintings of Purville, I have given expression to more or less the same vision.. .. You cannot go against nature. She is stronger than the strongest of men. We can permit ourselves some liberties, but in details only (Boisgeloup, winter 1934).
As quoted in Futurism, ed. Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008, p. 313
Quotes, 1930's, "Conversations avec Picasso," 1934–35
Context: Abstract art is only painting. What about drama?
There is no abstract art. You always start with something. Afterward you can remove all traces of reality.
Source: General System Theory (1968), 4. Advances in General Systems Theory, p. 83
“Relativism and the Use of Language,” p. 132-133.
Language is Sermonic (1970)
Context: This is what has happened to the word “liberalism.” In the nineteenth century, this word referred to an ideal of maximum individual liberty and minimum state interference, to put it generally. Today, it is being used to refer to something like the ideal of the welfare state, which involves many restrictions upon liberty. Now if those who use the word thus could be brought into a semantic disputation, I think they would argue that the new meaning is justified because the old meaning is no longer possible. And if we pushed them to explain why it is no longer possible, I think they would answer that “circumstances have changed.” I would want to ask them next what changed circumstances have to do with an ideal construct. What they have done is to take the old term “liberalism,” whose meaning polarized around a concept of personal liberty, and to use this to mean something like philanthropic activity through the machinery of the state. The two ideas are manifestly discrete, but they have used the word for the second idea because it carries with it some of the value connotations of the old one. The second idea is, according to them, the only context in which a benevolent man can now operate. In fact, however, liberalism in the old sense is still there as a viable ideal if the mind is disposed to receive that ideal. When they say that the old meaning is no longer possible in the circumstances, what they are really indicating is that they prefer the new circumstances. Then they make the substitution, in disregard of the transcendental basis of language. I believe that this is a very general truth. When a person blames a change of meaning upon changed facts, he is yielding to the facts and using them to justify a change that should not be made except by “ideal” consent. He is committing the fallacy of supposing that the reason for such change can lie outside the realm of discourse itself — that meaning must somehow tag along after empirical reality. All of this seems to reflect a purely materialist or “physicalist” view of the world. But if one believes that physical reality is the sole determinant of all things, including meanings, one collapses the relationship between what is physical and what is symbolic of meaning and value. it is another evidence of bow the modem mind is trying to surrender its constitutive powers to the objective physical world.
