A Quote by Octavio Paz
The modern tradition is the tradition of revolt. The French Revolution is still our model today: history is violent change, and this change goes by the name of progress. I do not know whether these notions really apply to art.
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When you talk about change, you know what makes it really tough for people is on the one hand you've got tradition, and on the other hand you've got change; in many people's mind, change equals modernization. Tradition, however. I'm a big tradition guy.
Tradition is no longer a continuity but a series of sharp breaks. The modern tradition is the tradition of revolt.
I became a pedant of the form. I did my graduate work in art history and particularly in the history of French satirical cartooning. And that made me aware of what a rich and resilient tradition this seemingly scabrous sacrilegious magazine still represented in French life.
I don’t know much about history, and I wouldn’t give a nickel for all the history in the world. It means nothing to me. History is more or less bunk. It's tradition. We don't want tradition. We want to live in the present and the only history that is worth a tinker's damn is the history we make today.
Art photography, although long since legitimized by all the conventional discourses of fine art, seems destined perpetually to recapitulate all the rituals of the arriviste. Inasmuch as one of those rituals consists of the establishment of suitable ancestry, a search for distinguished bloodlines, it inevitably happens that photographic history and criticism are more concern with notions of tradition and continuity than with those of rupture and change.
One thing we know for sure is that change is certain. Progress is not. Progress depends on the choices we make today for tomorrow and on whether we meet our challenges and protect our values.
When they talk about family values, it's in a repressive way, as if our American tradition were only the Puritan tradition or the 19th century oppressive tradition. The Christian tradition.
The value for me being in a mainline tradition is history and memory, which is not just Christian tradition but denominational tradition, and characters, you know, with real distinct flavors of ways to be Christian.
Modern systematic politics, whether liberal, conservative, radical, or socialist, simply has to be rejected from a standpoint that owes genuine allegiance to the tradition of the virtues; for modern politics itself expresses in its institutional forms a systematic rejection of that tradition
It would be foolish to despise tradition. But with our growing self-consciousness and increasing intelligence we must begin to control tradition and assume a critical attitude toward it, if human relations are ever to change for the better.
We must realize that today's establishment is the new George III. Whether it will continue to adhere to his tactics, we do not know. If it does, the redress, honored in tradition, is also revolution.
I appreciate the history and tradition of Notre Dame. I also appreciate the history and tradition of Oklahoma, and I have been part of building that tradition here.
God is not good, or wise, or intelligent anyway that we know. So, people like Maimonides in the Jewish tradition, Eboncina in the Muslim tradition, Thomas Aquinas in the Christian tradition, insisted that we couldn't even say that God existed because our concept of existence is far too limited and they would have been horrified by the ease with which we talk about God today.
We need a revolution in the West: not violent overthrow, but a willingness to take responsibility for the course of history being set forth in our names. We need a revolution determined to activate broad, inclusive social change.
Modern Indian woman is not one who speaks in English or one who wears modern clothes but she is the one who has her own values, follows tradition and education to bring about a change in the society.
When tradition is thought to state the way things really are, it becomes the director and judge of our lives; we are, in effect, imprisoned by it. On the other hand, tradition can be understood as a pointer to that which is beyond tradition: the sacred. Then it functions not as a prison but as a lens.
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