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“The professional iconoclast is such either
because he does not understand the nature of images and rites, or because he does not trust the understanding of those who practice iconolatory or follow rites. call the other man an idolater or superstitious is, generally speaking, only a manner of asserting our own superiority.
Idolatry is the misuse of symbols, a definition needing no further qualifications. The traditional philosophy has nothing to say against the use of symbols and rites ; though there is much that the most orthodox can have to say against their misuse. It may be emphasized that the danger of treating verbal formulae as absolutes is generally greater than that of misusing plastic images.”
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
because he does not understand the nature of images and rites, or because he does not trust the understanding of those who practice iconolatory or follow rites. call the other man an idolater or superstitious is, generally speaking, only a manner of asserting our own superiority.
Idolatry is the misuse of symbols, a definition needing no further qualifications. The traditional philosophy has nothing to say against the use of symbols and rites ; though there is much that the most orthodox can have to say against their misuse. It may be emphasized that the danger of treating verbal formulae as absolutes is generally greater than that of misusing plastic images.”
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
“This theory of beauty is not developed with respect to artefacts alone, but universally. It is independent of taste, for it is recognized that as Augustine says, there are those who take pleasure in deformities. The word deformity is significant here, because it is precisely a formal beauty that is in question; and we must not forget that "formal" includes the connotation "formative." The recognition of beauty depends on judgment, not on sensation; the beauty of the æsthetic surfaces depending on their information, and not upon themselves, Everything, whether natural or artificial, is beautiful to the extent that it really is what it purports to be, and independently of all comparisons; or ugly to the extent that its own form is not expressed and realized in its tangible actuality. The work of art is beautiful, accordingly, in terms of perfection, or truth and aptitude as defined above; whatever is inept or vague cannot be considered beautiful, however it may be valued by those who "know what they like.”
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
“Artists are the priests of every new church; for it is essentially their consciousness that perceives intuitively the unity of all life, which forms the sole test and sanction of all new moralities, the one and only path from selfishness to brotherhood.”
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“To have lost the art of thinking in images is precisely to have lost the proper linguistic of metaphysics and to have descended to the verbal logic of philosophy.”
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“We have shown that art is essentially symbolic, and only accidentally illustrative or historical ; and finally that art, even the highest, is only the means to an end, that even the scriptural art is only a manner of "seeing through a glass, darkly," and that although this is far better than not to see at all, the utility of iconography must come to an end when vision is "face to face.”
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
― Christian & Oriental Philosophy of Art Formerly: "Why Exhibit Works of Art?"
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