The Glass Bead Game (1943)
Context: Under the shifting hegemony of now this, now that science or art, the Game of games had developed into a kind of universal language through which the players could express values and set these in relation to one another. Throughout its history the Game was closely allied with music, and usually proceeded according to musical and mathematical rules. One theme, two themes, or three themes were stated, elaborated, varied, and underwent a development quite similar to that of the theme in a Bach fugue or a concerto movement. A Game, for example, might start from a given astronomical configuration, or from the actual theme of a Bach fugue, or from a sentence out of Leibniz or the Upanishads, and from this theme, depending on the intentions and talents of the player, it could either further explore and elaborate the initial motif or else enrich its expressiveness by allusions to kindred concepts. Beginners learned how to establish parallels, by means of the Game's symbols, between a piece of classical music and the formula for some law of nature. Experts and Masters of the Game freely wove the initial theme into unlimited combinations.
Quotes about symbol
page 2
“That is an example of our perennial confusion of symbols with realities.”
Audio lecture "Individual and Society"
Context: I am amazed that Congressmen can pass a bill imposing severe penalties on anyone who burns the American flag, whereas they are responsible for burning that for which the flag stands: the United States as a territory, as a people, and as a biological manifestation. That is an example of our perennial confusion of symbols with realities.
“Man has ever expressed some symbolical Philosophy of his Being in his Works and Conduct”
Novalis (1829)
Context: Man has ever expressed some symbolical Philosophy of his Being in his Works and Conduct; he announces himself and his Gospel of Nature; he is the Messiah of Nature.
Source: The Courage to Create (1975), Ch. 4 : Creativity and the Encounter, p. 91
Context: Symbol and myth do bring into awareness infantile, archaic dreads and similar primitive psychic content. This is their regressive aspect. But they also bring out new meaning, new forms, and disclose a reality that was literally not present before, a reality that is not merely subjective but has a second pole which is outside ourselves. This is the progressive side of symbol and myth. This aspect points ahead. It is integrative. It is a progressive revealing of structure in our relation to nature and our own existence, as the French philosopher Paul Ricoeur so well states. It is a road to universals beyond discrete personal experience.
Fiction, Hypnos (1922)
Context: Among the agonies of these after days is that chief of torments — inarticulateness. What I learned and saw in those hours of impious exploration can never be told — for want of symbols or suggestions in any language. I say this because from first to last our discoveries partook only of the nature of sensations; sensations correlated with no impression which the nervous system of normal humanity is capable of receiving. They were sensations, yet within them lay unbelievable elements of time and space — things which at bottom possess no distinct and definite existence. Human utterance can best convey the general character of our experiences by calling them plungings or soarings...
“Symbols can be so beautiful, sometimes.”
Breakfast of Champions (1973)
Context: I was on par with the Creator of the Universe there in the dark in the cocktail lounge. I shrunk the Universe to a ball exactly one light-year in diameter. I had it explode. I had it disperse itself again.
Ask me a question, any question. How old is the Universe? It is one half-second old, but the half-second has lasted one quintillion years so far. Who created it? Nobody created it. It has always been here.
What is time? It is a serpent which eats its tail, like this:
This is the snake which uncoiled itself long enough to offer Eve the apple, which looked like this:
What was the apple which Eve and Adam ate? It was the Creator of the Universe.
And so on.
Symbols can be so beautiful, sometimes.
31
Sovereign Maxims
Variant: Natural justice is a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 95
Card XI : Justice http://www.sacred-texts.com/tarot/sot/sot22.htm
The Symbolism of the Tarot (1913)
Context: When I possessed the keys, read the book and understood the symbols, I was permitted to lift the curtain of the Temple and enter. its inner sanctum. And there I beheld a Woman with a crown of gold and a purple mantle. She held a sword in one hand and scales in the other. I trembled with awe at her appearance, which was deep and mysterious, and drew me like an abyss.
"You see Truth," said the voice. "On these scales everything is weighed. This sword is always raised to guard justice, and nothing can escape it."
"But why do you avert your eyes from the scales and the sword? They will remove the last illusions. How could you live on earth without these illusions?
"You wished to see Truth and now you behold it! But remember what happens to the mortal who beholds a Goddess!"
2011, Remarks on death of Osama bin Laden (May 2011)
Context: For over two decades, bin Laden has been al Qaeda’s leader and symbol, and has continued to plot attacks against our country and our friends and allies. The death of bin Laden marks the most significant achievement to date in our nation’s effort to defeat al Qaeda.
Yet his death does not mark the end of our effort. There’s no doubt that al Qaeda will continue to pursue attacks against us. We must — and we will — remain vigilant at home and abroad.
As we do, we must also reaffirm that the United States is not — and never will be — at war with Islam. I’ve made clear, just as President Bush did shortly after 9/11, that our war is not against Islam. Bin Laden was not a Muslim leader; he was a mass murderer of Muslims. Indeed, al Qaeda has slaughtered scores of Muslims in many countries, including our own. So his demise should be welcomed by all who believe in peace and human dignity.
Letter to Frank Belknap Long (27 February 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 293
Non-Fiction, Letters, to Frank Belknap Long
Oriana Fallaci. Interview with Indira Gandhi in New Delhi, February 1972
Mark Lilla, "Mr. Casaubon in America", The New York Review of Books (June 28, 2007)
[2012, Echoes of Perennial Wisdom, World Wisdom, 38, 978-1-93659700-0]
God, Beauty
Source: The Sayings and Teachings of the Great Mystics of Islam (2004), p. 81
“The real is what resists symbolization absolutely.”
Source: The Seminar of Jacques Lacan: Freud's Papers on Technique
“If you have to ask what it symbolizes, it didn't.”
“Symbolism exists to adorn and enrich, not to create an artificial sense of profundity.”
Source: On Writing: A Memoir of the Craft
Source: The Seminar of Jacques Lacan: The Four Fundamental Concepts of Psychoanalysis
“Telling someone about what a symbol means is like telling someone how music should make them feel.”
Source: The Da Vinci Code
Source: Wanderlust: A History of Walking
“We burned not a home, but a symbol.
We burned a symbol to the ground.”
Source: We Were Liars
Source: The Purpose Driven Life: What on Earth Am I Here for?
“I don't wish to be the symbol of anything. I'm only myself.”
Source: The Fountainhead
"Interview With Jesus"
A Place for My Stuff (1981)
“Art is the symbol of the two noblest human efforts: to construct and to refrain from destruction.”
The Pre-War Notebook (1933-1939), published in First and Last Notebooks (1970) edited by Richard Rees
“If you're not a sex symbol, you're in trouble.”
Source: Our Lady of the Lost and Found: A Novel of Mary, Faith, and Friendship
“A sex symbol becomes a thing. I hate being a thing.”
Comment on her sex symbol status, quoted in Ms. magazine (August 1972) p. 40
Context: That's the trouble, a sex symbol becomes a thing. But if I'm going to be a symbol of something, I'd rather it be sex than some of the things we've got symbols of... I just hate to be a thing.
Source: Who Is Jesus? Answers to Your Questions About the Historical Jesus
“Art is the symbol of the two noblest human efforts: to construct and to refrain from destruction.”
Simone Weil, The Pre-War Notebook (1933-1939), published in First and Last Notebooks (1970) edited by Richard Rees
Misattributed
Source: Toward a general theory of action (1951), p. 159
Talcott Parsons (1968) "Systems Analysis: Social Systems" in: David L. Sills ed. International Encyclopedia of the Social Sciences. p. 472
I'm not even naked in this movie, and they still say I'm sexy. And then it became very depressing — I thought, I guess I'm reduced to that now. That's all I am in the perception of these people.
O interview (2003)
p. 149.
Wolves: Behavior, Ecology and Conservation (2003)
National Center for Public Policy Research press release, July 26, 2005.
Referring to the initial draft of an Endangered Species Act reform bill.
(Love, Art, and Culture, p. 23).
Book Sources, The Wisdom of W.E.B. Du Bois (2003)
“Honour both spirit and form, the sentiment within as well as the symbol without.”
Source: Sayings of Sri Ramakrishna (1960), p. 308
Beast and Man: The Roots of Human Nature (1979). 198.
Quote of Franz Marc, in his text in the Almanac of the 'Blaue Reiter', 1912; as cited in Expressionism, a German intuition, 1905-1920, Neugroschel, Joachim; Vogt, Paul; Keller, Horst; Urban, Martin; Dube, Wolf Dieter; (transl. Joachim Neugroschel); publisher: Solomon R. Guggenheim Foundation, New York, 1980, p. 95
1911 - 1914
Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 467 : On the importance of broad training
“As an appeal to hope the symbol of the kingdom of God is utopic.”
Source: Dynamics Of Theology, Chapter Eight, Symbolic Religious Communication, p. 155
Source: The Number-System of Algebra, (1890), p. 86; Reported in Moritz (1914, 282)
1920s, Toleration and Liberalism (1925)
On the Uses and Transformations of Linear Algebra (1875)
Source: 1840s, The Mathematical Analysis of Logic, 1847, p. ii: Lead paragraph of the Introduction
Remembering Pioneering Feminist Shulamith Firestone http://blogs.forward.com/sisterhood-blog/174721/jewish-feminist-shulamith-firestones-lessons/?utm_source=t.co&utm_campaign=&utm_content=general-general&utm_medium=jd.fo-other#ixzz2QH2HKUQg "Jewish Daily Forward," April 11, 2013
“Roots is not just a saga of my family. It is the symbolic saga of a people.”
A plausible statement, but no published source as yet located for it prior to 2007, and though most cite Haley as the author the earliest of these cites it with an obscure attribution to "Benhur R".[citation needed]
Disputed
Lucian Freud: Paintings (1987), p. 16
Lucian Freud : Paintings (1987)
Source: Vamps and Tramps (1994), "No Law in the Arena: A Pagan Theory of Sexuality", p. 40
Robert Frank, in: Nathan Lyons, Photographers on photography: a critical anthology, (1966), p. 66
Source: Adventures In Consciousness: An Introduction to Aspect Psychology (1975), p. 127
Lutetia; or, Paris. From the Augsberg Gazette, 12, VII (1842)
p, 125
A Short History of Greek Mathematics (1884)