Objective Quotes (displaying: 1 - 30 of 1857 quotes )
Objects and their functions no longer had any significance. All I perceived was perception itself, the hell of forms and figures devoid of human emotion and detached from the reality of my unreal environment. I was an instrument in a virtual world that constantly renewed its own meaningless image in a living world that was itself perceived outside of nature. And since the appearance of things was no longer definitive but limitless, this paradisiacal awareness freed me from the reality external to myself. The fire and the rose, as it were, became one.
In the past, we had objects to believe in—objects of belief. These have disappeared. But we also had objects not to believe in, which is just as vital a function. Transitional objects, ironic ones, so to speak, objects of our indifference, …Ideologies played this role reasonably well. These, too, have disappeared. And we survive only by a reflex action of collective credulity, which consists not only in absorbing everything put about under the heading of news or information, but in believing in the principal and transcendence of information.
There are objects made up of two sense elements, one visual, the other auditory—the colour of a sunrise and the distant call of a bird. Other objects are made up of many elements—the sun, the water against the swimmer's chest, the vague quivering pink which one sees when the eyes are closed, the feeling of being swept away by a river or by sleep. These second degree objects can be combined with others; using certain abbreviations, the process is practically an infinite one. There are famous poems made up of one enormous word, a word which in truth forms a poetic object, the creation of the writer. The fact that no one believes that nouns refer to an actual reality means, paradoxically enough, that there is no limit to the numbers of them.
Socialism, like the ancient ideas from which it springs, confuses the distinction between government and society. As a result of this, every time we object to a thing being done by government, the socialists conclude that we object to its being done at all. We disapprove of state education. Then the socialists say that we are opposed to any education. We object to a state religion. Then the socialists say that we want no religion at all. We object to a state-enforced equality. Then they say that we are against equality. And so on, and so on. It is as if the socialists were to accuse us of not wanting persons to eat because we do not want the state to raise grain.
A life is such a strange object, at one moment translucent, at another utterly opaque, an object I make with my own hands, an object imposed on me, an object for which the world provides the raw material and then steals it from me again, pulverized by events, scattered, broken, scored yet retaining its unity; how heavy it is and how inconsistent: this contradiction breeds many misunderstandings.
Objectivism is the getting rid of the lyrical interference of the individual as ego, of the?subjec? and his soul, that peculiar presumption by which western man has interposed himself between what he is as a creature of nature (with certain instructions to carry out) and those other creations of nature which we may, with no derogation, call objects. For a man is himself an object, whatever he may take to be his advantages, the more likely to recognize himself as such the greater his advantages, particularly at that moment that he achieves an humilitas sufficient to make him of use. It comes to this: the use of a man, by himself and thus by others, lies in how he conceives his relation to nature, that force to which he owes his somewhat small existence. If he sprawl, he shall find little to sing but himself, and shall sing, nature has such paradoxical ways, by way of artificial forms outside of himself. But if he stays inside himself, if he is contained within his nature as he is participant in the larger force, he will be able to listen, and his hearing through himself will give him secrets objects share. And by an inverse law his shapes will make their own way. It is in this sense that the projective act, which is the artis?s act in the larger field of objects, leads to dimensions larger than the man. For a ma?s problems, the moment he takes speech up in all its fullness, is to give his work his seriousness, a seriousness sufficient to cause the thing he makes to try to take its place alongside the things of nature. This is not easy.
Consumer culture is best supported by markets made up of sexual clones, men who want objects and women who want to be objects, and the object desired ever-changing, disposable, and dictated by the market. The beautiful object of consumer pornography has a built-in obsolescence, to ensure that as few men as possible will form a bond with one woman for years or for a lifetime, and to ensure that women's dissatisfaction with themselves will grow rather than diminish over time. Emotionally unstable relationships, high divorce rates, and a large population cast out into the sexual marketplace are good for business in a consumer economy. Beauty pornography is intent on making modern sex brutal and boring and only as deep as a mirror's mercury, anti-erotic for both men and women.
The love object occupies the thoughts of the person diagnosed as 'in love' all the time despite the probability that very little is actually known about it. To it are ascribed all qualities considered by the obsessed as good, regardless of whether the object in question possesses those qualities in any degree. Expectations are set up which no human being could fulfill. Thus the object chosen plays a special role in relation to the go of the obsessed, who decided that he or she is the right or the only person for him. In the case of a male this notion may sanction a degree of directly aggressive behavior either in pursuing the object or driving off competition.
All rational knowledge is either material, and concerns some objects, or formal, and is occupied only with the form of understanding and reason itself and with the universal rules of thinking, without regard to distinctions among objects. formal philosophy is called logic. Material philosophy, however, which has to do with definite object objects and the laws to which they are subject, is divided into two parts. This is because these laws are either laws of nature or laws of freedom. The science of the former is called physics, and that of the latter ethics. The former is also called theory of nature and the latter theory of morals.
People try to persuade us that the objections against Christianity spring from doubt. That is a complete misunderstanding. The objections against Christianity spring from insubordination, the dislike of obedience, rebellion against all authority. As a result, people have hitherto been beating the air in their struggle against objections, because they have fought intellectually with doubt instead of fighting morally with rebellion.
The faculty to think objectively is reason; the emotional attitude behind reason is that of humility. To be objective, to use one's reason, is possible only if one has achieved an attitude of humility, if one has emerged from the dreams of omniscience and omnipotence which one has as a child. Love, being dependent on the relative absence of narcissism, requires the developement of humility, objectivity and reason. I must try to see the difference between my picture of a person and his behavior, as it is narcissistically distorted, and the person's reality as it exists regardless of my interests, needs and fears.
And so it is with our own past. It is a labour in vain to attempt to recapture it: all the efforts of our intellect must prove futile. The past is hidden somewhere outside the realm, beyond the reach of intellect, in some material object (in the sensation which that material object will give us) of which we have no inkling. And it depends on chance whether or not we come upon this object before we ourselves must die.
Physical objects are conceptually imported into the situation as convenient intermediaries not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer . . . For my part I do, qua lay physicist, believe in physical objects and not in Homer's gods; and I consider it a scientific error to believe otherwise. But in point of epistemological footing, the physical objects and the gods differ only in degree and not in kind. Both sorts of entities enter our conceptions only as cultural posits.
Men see objects, women see the relationship between objects. Whether the objects need each other, love each other, match each other. It is an extra dimension of feeling we men are without and one that makes war abhorrent to all real women - and abusrd. I will tell you what war is. War is a psychosis caused by an inability to see relationships. Our relationship with our fellow-men. Our relationship with our economic and historical situation. And above all our relationship to nothingness. To death.
There was a child went forth every day, And the first object he look'd upon, that object he became, And that object became part of him for the day or a certain part of the day, Or for many years or stretching cycles of years. The early lilacs became part of this child, And grass and white and red morning glories, and white and red clover, And the song of the phoebe-bird, And the Third-month Lambs and the sow's pink-faint litter, And the mare's foal and the cow's calf...