A Quote by Dorothy L. Sayers
Unlike music or poetry or painting, food rouses no response in passionate and emotional youth. Only when the surge of the blood is quieted does gastronomy come into its own with philosophy and theology and the sterner delights of the mind.
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No doubt, the poetry, overjoyed by swallowing the beverage of passionate thoughts, delights the mind. But she does not realize the sorrows and troubles of the poor. Forget depicting the beauty of passions and present your poetry as a necklace of thought gems to swell the soul.
I think that to capture food in music, you really are capturing an emotional response to food.
I enjoy gastronomy, music, and fashion, so I'll end up involved in one of those three areas - or all three! They're things I have a passion for, and I only do what I'm passionate about.
Therefore, philosophy does not give sense in mind happiness. It keeps in mind the only truth. However, it is very possible that the truth may be painful, may be distressing, may be destructive of happiness or makes it impossible. Religion, unlike philosophy, is under the category of the useful one. It promises happiness and says what it is necessary to do and what it is necessary to be to deserve or to obtain it. Consequently, illusion is more important than truth if it gets happiness.
Poetry ... is the music and painting of the mind.
When you tell people, your world changes, your identity changes and people treat you differently. And then, not only do you have to deal with your own emotional response to what's going on, but you take on everybody else's emotional response.
Theology recognizes the contingency of human existence only to derive it from a necessary being, that is, to remove it. Theology makes use of philosophical wonder only for the purpose of motivating an affirmation which ends it. Philosophy, on the other hand, arouses us to what is problematic in our own existence and in that of the world, to such a point that we shall never be cured of searching for a solution.
Art is a jealous mistress; and if a man have a genius for painting, poetry, music, architecture or philosophy, he makes a bad husband and an ill provider.
We are difficult. Human beings are difficult. We're difficult to ourselves, we're difficult to each other. And we are mysteries to ourselves, we are mysteries to each other. One encounters in any ordinary day far more real difficulty than one confronts in the most “intellectual” piece of work. Why is it believed that poetry, prose, painting, music should be less than we are? Why does music, why does poetry have to address us in simplified terms, when if such simplification were applied to a description of our own inner selves we would find it demeaning?
In youth it is the outward aspect of things that most engages us; while in age, thought or reflection is the predominating qualityof the mind. Hence, youth is the time for poetry, and age is more inclined to philosophy. In practical affairs it is the same: a man shapes his resolutions in youth more by the impression that the outward world makes upon him; whereas, when he is old, it is thought that determines his actions.
Painting doesn't have a function, not in the way that music or film does... I mean, you can dance to music. Music can be used for a soundtrack, so it has a function in that sense, beyond itself. But painting doesn't... But I do believe that painting has a purpose.
A theologian who does not love art, poetry, music and nature can be dangerous. Blindness and deafness toward the beautiful are not incidental; they necessarily are reflected in his theology.
Khalif (Caliph) Al-Ma'mun's period of rule (813 - 833 C.E.) may be considered the 'golden age' of science and learning. He had always been devoted to books and to learned pursuits. His brilliant mind was interested in every form of intellectual activity. Not only poetry but also philosophy, theology, astronomy, medicine and law all occupied his time.
Genius is its own reward; for the best that one is, one must necessarily be for oneself. . . . Further, genius consists in the working of the free intellect., and as a consequence the productions of genius serve no useful purpose. The work of genius may be music, philosophy, painting, or poetry; it is nothing for use or profit. To be useless and unprofitable is one of the characteristics of genius; it is their patent of nobility.
Nothing, indeed, could be more unlike the tone of the [Patristic] Fathers, than the cold, passionless, and prudential theology of the eighteenth century; a theology which regarded Christianity as an admirable auxiliary to the police force, and a principle of decorum and of cohesion in society, but which carefully banished from it all enthusiasm, veiled or attenuated all its mysteries, and virtually reduced it to an authoritative system of moral philosophy.
When I am in a painting, I'm not aware of what I'm doing. It is only after a sort of 'get acquainted' period that I see what I have been about. I have no fears about making changes, destroying the image, etc, because the painting has a life of its own. I try to let it come through. It is only when I lose contact with the painting that the result is a mess. Otherwise there is pure harmony, an easy give and take, and the painting comes out well.
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