This then, I thought, as I looked round about me, is the representation of history. It requires a falsification of perspective. We, the survivors, see everything from above, see everything at once, and still we do not know how it was.
Humans invent an imaginary lover and put that mask over the face of the body in their bed. That is the tragedy of language my friend. Those who know each other only through symbolic representations are forced to imagine each other. And because their imagination is imperfect, they are often wrong.
I'm such a product of my media diet... it's interesting that you say what I do is observational. It's observational as far as it goes - to the extent that I observe media closely. Kriota might have a better sense of this. I don't always have the best sense of how human nature works, but I certainly know how to dismantle representations of characters.
With a living person you're always burdened with this idea of fair representation, treading this fine line between honoring the person, and yet you really look at the word "honor," it implies that you then have to address struggle and hardship and failure, and all these things that it means to be human, that you show the fullness of their life. If the person's living, they are able to interject.
But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.
In the modern industrialized Western world, where I come from, the person whom you choose to marry is perhaps the single most vivid representation of your own personality. Your spouse becomes the most gleaming possible mirror through which your emotional individualism is reflected back to the world. There is no choice more intensely personal after all, than whom you choose to marry; that choice tells us, to a large extent, who you are.
Internal mental experience is not the product of a photographic process. Internal reality is in fact constructed by the brain as it interacts with the environment in the present, in the context of its past experiences and expectancies of the future. At the level of perceptual categorizations, we have reached a land of mental representations quite distant from the layers of the world just inches away from their place inside the skull. This is the reason why each of us experiences a unique way of minding the world. (pp. 166-167)
There are a lot of idiots in this country, and they deserve representation as much as the next man.
Once, Turner had himself lashed to the mast of a ship for several hours, during a furious storm, so that he could later paint the storm. Obviously, it was not the storm itself that Turner intended to paint. What he intended to paint was a representation of the storm. One's language is frequently imprecise in that manner, I have discovered.
I used to suspect that in the brain, time is its own representation. I now think the problem is so much more complicated. Initially I was rather impressed by the experiments showing that on complex problems, subjects who are distracted do better in getting an answer than either those who answer immediately or those who spend time reflecting on the problem.
If you're a teacher, for instance, there are ways to have positive representation of gay people in the classroom. Making sure that, historically, people are noted and archived, and that kids are getting just positive images of people who are gay.
When I was thinking about these women characters, no matter how bad a person I am - a bad writer, my limitations, my sexism, you know - the thought was, it would be useful as a writer to try to create a template for all the male writers, especially Dominican male writers, especially males of color, of how a writer can use seeing to create more nuanced representations of women.
Representing the struggle that Muslim minorities go through today is something I personally experience. So I know that at the end of the day, I have a voice for many millions of people who don't have any representation at all.
Well, I do not mind telling you I have been at work upon this geometry of Four Dimensions for some time. Some of my results are curious. For instance, here is a portrait of a man at eight years old, another atfifteen, another at seventeen, another at twenty-three, and so on. All these are evidently sections, as it were, Three-Dimensional representations of his Four-Dimensioned being, which is a fixed and unalterable thing.
Most of my formal choices are a combination of everything I learned about form - semiotics, linguistics, and the history of style experimentations tethered to literary movements (formalism, deconstruction, modernism, and postmodernism), and the basic principal of breaking every rule I ever learned from a patriarchal writing tradition that never included my body or experience, and thus has nothing to offer me in terms of representation.
In most places, when people hear about or see something that is a symbol or representation or evidence of slavery or the slave trade or lynching, the instinct is to cover it up, to get rid of it, to destroy it.
The thing itself is never just out there in the world waiting to be framed by the photographer's Leica; rather, it is something dynamically produced in the act of representation and reception and already subject to the grids of meaning imposed on it by culture, history, language, and so forth.
Photography [can] be seen as a system of representation that you bring to bear on other systems.
The photograph as an objective representation of reality simply does not exist. The photograph does not explain to you what is going on to the left or to the right or above or below the frame. Oftentimes, it doesn't even explain to you what is going on inside the frame.
Computer images, like camera images today, will be seen as representations of a simulated, second-degree reality with little or no connection to the unmediated world. This is one lesson we can learn from photographs, and especially from those of the last 25 years: images exist not to be believed, but to be interrogated.
Verbal representations of such places or scenes may, or may not, have the merit of accuracy; but photographic presentments of them will be accepted by posterity with an undoubting faith.
There are religions in which the representation of the world is banned as an usurpation of the power of a God, creator of all things. It is very possible that photography is a trick of the devil and each shot is a sin.
In my work, the information is the least important part. It's there, and the work wouldn't mean the same thing without it, but it isn't structured around the information. The most interesting part to me is the visual play... looking at this little universe of representation that I can make out of the world.
The desire of representation exists only insofar as the original is always deferred. It is only in the absence of the original that representation can take place.
If done well, I believe the photographic representation of the human subject has the potential to be more revealing than what is revealed by the eye alone, since the human glance is usually a momentary one.
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