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.
Simone de Beauvoir
Well, think of what I'm doing to you right now. For me I'm the self, and you're the object. For you, of course, it's the exact opposite""you're the self to you and I'm the object. And by exchanging self and object, we can project ourselves onto the other and gain self-consciousness. Volitionally." "I still don't get it, but it sure feels good." "That's the whole idea," the girl said.
Object in/ and space - the first impulse may be to give the object - a position - to place the object. (The object had a position to begin with.) Next - to change the position of the object. - Rauschenberg's early sculptures - A board with some rocks on it. The rocks can be anywhere on the board. - Cage's Japanese rock garden - The rocks can be anywhere (within the garden)...
Reflection comes between us and every other person and object in the world. An object or a person can be reflected in so many different ways. Yet the heart of an object or the essence of the heart can never be reflected. All faith and creativity is the hunger to cross over this frontier, it is the desire for pure and total encounter and belonging. Love is an affair between a reflection and its object.
By the artist's seizing any one object from nature, that object no longer is part of nature. One can go so far as to say that theartist creates the object in that very moment by emphasizing its significant, characteristic, and interesting aspects or, rather, by adding the higher values.
Johann Wolfgang von Goethe
I feel that there is much to be said for the Celtic belief that the souls of those whom we have lost are held captive in some inferior being, in an animal, in a plant, in some inanimate object, and thus effectively lost to us until the day (which to many never comes) when we happen to pass by the tree or to obtain possession of the object which forms their prison. Then they start and tremble, they call us by our name, and as soon as we have recognised them the spell is broken. Delivered by us, they have overcome death and return to share our life. 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.
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.
And so it is with our own past. It is a labour in vain 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) which we do not suspect. And as for that object, it depends on chance whether we come upon it or not before we ourselves must die.
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.
The object is evident in the name of the discipline. Similarly, theology (theologia) is the study of God. The object of theology is not the church's teaching or the experience of pious souls. It is not a subset of ethics, religious studies, cultural anthropology, or psychology. God is the object of this discipline.
Michael S. Horton
Since I found that one could make a case shadow from a three-dimensional thing, any object whatsoever - just as the projecting of the sun on the earth makes two dimensions - I thought that by simple intellectual analogy, the fourth dimension could project an object of three dimensions, or, to put it another way, any three-dimensional object, which we see dispassionately, is a projection of something four-dimensional, something we are not familiar with.
It is true that we instinctively recoil from seeing an object to which our emotions and affections are committed handled by the intellect as any other object is handled. The first thing the intellect does with an object is to class it along with something else. But any object that is infinitely important to us and awakens our devotion feels to us also as if it must be sui generis and unique. Probably a crab would be filled with a sense of personal outrage if it could hear us class it without ado or apology as a crustacean, and thus dispose of it. 'I am no such thing, ' it would say; 'I am MYSELF, MYSELF alone.' The next thing the intellect does is to lay bare the causes in which the thing originates. Spinoza says: 'I will analyze the actions and appetites of men as if it were a question of lines, of planes, and of solids.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.
We don't go further than what Marx called the exchange value of the actual object- we don't think about the relations that that object embodies- and were important to the production of that object, whether it's our food or our clothes or our iPads or all the materials we use to acquire an education at an institution like this. That would really be revolutionary to develop a habit of imagining the human relations and non-human relations behind all of the objects that constitute our environment.
The object, the woman, goes out into the world formed as men have formed her to be used as men wish to use her. She is then a provocation. The object provokes its use. It provokes its use because of its form, determined by the one who is provoked. The carpenter makes a chair, sits on it, then blames the chair because he is not standing. When the object complains about the use to which she is put, she is told, simply and firmly, not to provoke.
The God of Imagination lived in fairytales. And the best fairytales made you fall in love. It was while flicking through "Sleeping Beauty" that I met my first love, Ivar. He was a six-year-old bello ragazzo with blond hair and eyebrows. He had bomb-blue eyes and his two front teeth were missing. The road to Happily Ever After, however, was paved with political barbed wire. Three things stood in my way. 1. The object of my affection didn't know he was the object of my affection. 2. The object of my affection preferred Action Man to Princess Aurora. 3. The object of my affection was a boy and I wasn't allowed to love a boy.
What is beauty? why do we admire it? why do we endeavor to create it? [... ] [B]eauty is any quality by which an object or a form pleases a beholder. Primarily and originally the object does not please the beholder because it is beautiful, but rather he calls it beautiful because it pleases him. Any object that satisfies desire will seem beautiful: food is beautiful - Thai's is not beautiful - to a starving man.
Meditation is object-less. If you use any object, then it is not meditation; it becomes thinking. It becomes contemplation; it becomes reflection, but not meditation. This is the most essential point to be understood. This is the essence of a meditative state: that it is object-less. Only consciousness is there, but not conscious ABOUT anything. Consciousness without being conscious of anything - this is the nature of meditation.
Men are anxious to improve their circumstances, but are unwilling to improve themselves; they therefore remain bound. The man who does not shrink from self-crucifixion can never fail to accomplish the object upon which his heart is set. This is true of earthly as of heavenly things. Even the man whose object is to acquire wealth must be prepared to make great personal sacrifices before he can accomplish his object; and how much more so he who would realize a strong and well-poised life.
As we speak of poetical beauty, so ought we to speak of mathematical beauty and medical beauty. But we do not do so; and that reason is that we know well what is the object of mathematics, and that it consists in proofs, and what is the object of medicine, and that it consists in healing. But we do not know in what grace consists, which is the object of poetry.
And of course the World needs more love, but we need to be clear on what form that love will take. Sometimes love requires killing its object, to put it out of its misery or protect others. Sometimes love requires incarcerating its object to protect it or others. Sometimes love requires taxing and regulating its objects to protect and serve them. Sometimes love requires helping its object to help itself. Sometimes love requires giving its object a gift. But all of these are aspects of love, not merely the last, most popular example. I send love too, and my love takes many forms. My love varies with its objects. Yes, the World needs much more love.
If an object - a star, for instance, like our own sun - is eight hundred light years away from the Earth, it would take light leaving that object eight hundred years until it reached our eyes. So when you look at that object, you are seeing it as it appeared eight hundred light years ago, not as it looks today. It might not even exist anymore. Every time you look up at the stars, you are looking into the past.
Every photographed object is merely the trace left behind by the disappearance of all the rest. It is an almost perfect crime, an almost total resolution of the world, which merely leave the illusion of a particular object shining forth, the image of which then becomes an impenetrable enigma.
The object of defense is preservation; and since it is easier to hold ground than to take it, defense is easier than attack. But defense has a passive purpose: preservation; and attack a positive one: conquest.... If defense is the stronger form of war, yet has a negative object, it follows that it should be used only so long as weakness compels, and be abandoned as soon as we are strong enough to pursue a positive object.
Carl von Clausewitz
It is too early for politicians to presume on our forgetting that the public good, the real welfare of the great body of the people, is the supreme object to be pursued; and that no form of government whatever has any other value than as it may be fitted for the attainment of this object.
Those who knew Benjamin Franklin will recollect that his mind was forever young, his temper ever serene; science, that never grows gray, was always his mistress. He was never without an object, for when we cease to have an object, we become like an invalid in a hospital waiting for death.
Obsessional prohibitions are extremely liable to displacement. They extend from one object to another along whatever paths the context may provide, and this new object then becomes, to use the apt expression of one of my women patients, 'impossible' - till at last the whole world lies under an embargo of 'impossibility'.
Our camera does not produce pretty pictures, but exact duplications that, through our renunciation of photographic effects, turn out to be relatively objective. The photo can optically replace its object to a certain degree. This takes on special meaning if the object cannot be preserved.
What you want will pull like a magnet. Here's the other part. What for? Purpose is stronger than object. It's the 'What for?' that's even more powerful than the object. And the more you can describe in detail to stir the emotion and the intellect and the spirit and the soul, then the more powerful the 'what for' is.
All that is limited by form, semblance, sound, color is called object. Among them all, man alone is more than an object. Though, like objects, he has form and semblance, He is not limited to form. He is more. He can attain to formlessness. When he is beyond form and semblance, beyond "this" and "that," where is the comparison with another object? Where is the conflict? What can stand in his way? He will rest in his eternal place which is no-place. He will be hidden in his own unfathomable secret. His nature sinks to its root in the One. His vitality, his power hide in secret Tao.
I keep trying to find ways to shift the viewer's attention away from the object they are looking at and toward their own perceptual process in relation to that object. The question for me always is: how can I make you aware of your own activity of looking, instead of losing your attention to thoughts about what it is that you are looking at?
It is one step, and a giant one, to see clearly and participate in the love that flows between the persons of the Trinity, but even here, God is seen as the object of his own love. It is yet another step to realize that God is beyond all subject and object and is Himself love without subject or object. This is the step beyond our highest experiences of love and union, a step in which self is not around to divide, separate, objectify or claim anything for itself. Self does not know God; it cannot love him, and from the beginning has never done so.
Work is simply, 'force x distance' or the product of a force applied to an object and the displacement of the object in the direction of the applied force... holding an object in the air does not involve any work, no matter how painful your hand will be after a few minutes... reflect on your daily activities and the results from them. Are you really working or just increasing your potential without progress or desired results? Your work must produce some movement, progress and change, by effectively using all your energies whether intellectual or physical.
In the one instance, the dreamerloses sight of this object in a wilderness of deductions and suggestionsuntilhe finds the incitamentum, or first cause of his musings,... forgotten. In my case, the primary object was invariably frivolous, although assuming, through the medium of my distempered vision, a refracted and unreal importance.
Edgar Allan Poe
Objects must cease, mind must become just a pure mirror - a mirroring, not mirroring anything - just a mirror without any object in it, a pure mirror. By dhyan, this purity of the mind is indicated. So first, no object should be in the mind. Mind must remain alone without thinking about anything - with no thought, just a consciousness, just an awareness, just an alertness. This alertness without any object is meditation.