A Quote by Karl Kraus
A pun, though despicable in itself, can be the noblest vehicle of an artistic intention by serving as the abbreviation of a wittyview. It can be a social criticism in the form of an epigram.
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I take criticism so seriously as to believe that, even in the midst of a battle in which one is unmistakably on one side against another, there should be criticism, because there must be critical consciousness if there are to be issues, problems, values, even lives to be fought for... Criticism must think of itself as life-enhancing and constitutively opposed to every form of tyranny, domination, and abuse; its social goals are noncoercive knowledge produced in the interests of human freedom.
Social media sometimes feels like a vehicle for one-dimensional sniping, more than true criticism.
The pun exists in a social and political void, caring nothing for the issues of its day, content merely to display itself in its small cleverness.
I'm an artistic kind of person. I draw. I've drawn my whole life. When you have an imaginative mind, I think the artistic form manifests itself in different ways. When I was younger, I used to draw murals for people.
It is not the natural movement of film that gives the objects their expression, but the artistic movement, that is to say, a rhythmical movement regulated by itself in which variations and pulsations form a part of the artistic design.
The invention of ethical and political doctrines, which blossomed into our own social sciences, is a product of times when things appeared manageable. The same goes for the criticism of those doctrines, though as a voice from the past, this criticism proved prophetic.
Therefore, criticism has to direct itself against itself, and against the mysterious Substance in which it has up to now hid itself. In this way criticism must resolve things such that the development of this Substance drives itself forward to the Universality and Certainty of the Idea of its actual existence, the Eternal Self-consciousness.
The writer's role is to menace the public's conscience. He must have a position, a point of view. He must see the arts as a vehicle of social criticism and he must focus on the issues of his time.
The naive which is simultaneously beautiful, poetic, and idealistic, must be both intention and instinct. The essence of intention, in this sense, is freedom. Consciousness is far from intention. There is a certain enamoured contemplation of one's own naturalness or silliness which itself is unspeakably silly. Intention does not necessarily require a profound calculation or plan.
The artistic desire reveals itself in dark form - in karaoke bars [or] trolling on the Internet.
NOT everyone in this world has the fate to cherish the fullest form of love. some are born ,just to experience the abbreviation of it.
This high-end, novelistic form of TV, you know, is just peppered with despicable people who do marvelous things and marvelous people who do despicable things.
In fact we say that an intention is good, that is, right in itself, but that an action does not bear any good in itself but proceeds from a good intention. Whence when the same thing is done by the same man at different times, by the diversity of his intention, however, his action is now said to be good, now bad.
Good architecture should be a projection of life itself, and that implies an intimate knowledge of biological, social, technical, and artistic problems.
What are the precise characteristics of an epigram it is not easy to define. It differs from a joke, in the fact that the wit of the latter dies in the words, and cannot therefore be conveyed in another language; while an epigram is a wit of ideas, and hence, is translatable. Like aphorisms, songs and sonnets, it is occupied with some single point, small and manageable; but whilst a song conveys a sentiment, a sonnet a poetical, and an aphorism a moral reflection, an epigram expresses a contrast.
I studied the Quran a great deal. I came away from that study with the conviction that by and large there have been few religions in the world as deadly to men as that of Muhammad. As far as I can see, it is the principal cause of the decadence so visible today in the Muslim world and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion more to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself.
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