We never do that, do we, being all of us too much poets. We like to talk in parables and in hints and in indirections — whether from diffidence or some other instinct.
" Education by Poetry http://www.en.utexas.edu/amlit/amlitprivate/scans/edbypo.html", speech delivered at Amherst College and subsequently revised for publication in the Amherst Graduates’ Quarterly (February 1931)
General sources
“When we link things metaphorically we recognise similarity in difference, we think one thing in terms of attributes of another.”
[Buchli (Ed.), Victor, Christopher, Tilley, The Material Culture Reader, 2002, Berg, 1-85973-559-2, Oxford]
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Christopher Tilley 4
British postprocessual archaeologist. 1955Related quotes
Source: 1990s and beyond, The Book of Probes : Marshall McLuhan (2011), p. 298
On Truth and Lie in an Extra-Moral Sense (1873)
" Education by Poetry http://www.en.utexas.edu/amlit/amlitprivate/scans/edbypo.html", speech delivered at Amherst College and subsequently revised for publication in the Amherst Graduates’ Quarterly (February 1931)
1930s
On how he employs metaphors in “Jericho Brown: ‘Poetry is a veil in front of a heart beating at a fast pace” https://www.theguardian.com/books/2018/jul/28/jericho-brown-book-interview-q-and-a-new-testament-poetry in The Guardian (2018 Jul 28)
“When we know clearly, then should we discuss:
To guess is one thing, and to know another.”
Source: Oresteia (458 BC), Agamemnon, lines 1368–1369 (tr. E. H. Plumptre)
Stephen Hero (1944)
Context: Now for the third quality. For a long time I couldn't make out what Aquinas meant. He uses a figurative word (a very unusual thing for him) but I have solved it. Claritas is quidditas. After the analysis which discovers the second quality the mind makes the only logically possible synthesis and discovers the third quality. This is the moment which I call epiphany. First we recognise that the object is one integral thing, then we recognise that it is an organised composite structure, a thing in fact: finally, when the relation of the parts is exquisite, when the parts are adjusted to the special point, we recognise that it is that thing which it is. Its soul, its whatness, leaps to us from the vestment of its appearance. The soul of the commonest object, the structure of which is so adjusted, seems to us radiant. The object achieves its epiphany.
BBC Radio Broadcast, July 21, 1940. Reprinted in Priestley, Postscripts, William Heinemann Limited, 1940, and All England Listened: The Wartime Broadcasts of J.B. Priestley, Chilmark Press, 1968.
Ideology and Utopia (1929)
Context: The particular conception of "ideology" makes its analysis of ideas on a purely psychological level. If it is claimed for instance that an adversary is lying, or that he is concealing or distorting a given factual situation, it is still nevertheless assumed that both parties share common criteria of validity — it is still assumed that it is possible to refute lies and eradicate sources or error by referring to accepted criteria of objective validity common to both parties. The suspicion that one's opponent is the victim of an ideology does not go so far as to exclude him from discussion on the basis of a common theoretical frame of reference. The case is different with the total conception of ideology. When we attribute to one historical epoch one intellectual world and to ourselves another one, or if a certain historically determined social stratum thinks in categories other than our own, we refer not to the isolated cases of thought-content, but to fundamentally divergent thought-systems and to widely differing modes of experience and interpretation.