A Quote by Robert Hughes
Essentially, perspective is a form of abstraction. It simplifies the relationship between eye, brain and object. It is an ideal view, imagined as being seen by a one-eyed, motionless person who is clearly detached from what he sees. It makes a God of the spectator, who becomes the person on whom the whole world converges, the Unmoved Onlooker.
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God is not a person; God is manifestation itself. We think that God is a superhuman person, but God is not a person. He is not a subject. We can never experience God in a subject/object experience. God is what makes a subject/object experience possible. We can never see God or experience God as separate from ourselves. God is a being but there is no division.
Love is not primarily a relationship to a specific person; it is an attitude, an ordination of character which determines the relatedness of the person to the whole world as a whole, not toward one object of love
The perspective of eternity is not a perspective from a certain place beyond the world, nor the point of view of a transcendent being; rather it is a certain form of thought and feeling that rational persons can adopt within the world ... Purity of heart, if one could attain it, would be to see clearly and to act with grace and self-command from this point of view.
The brain and the eye may have a contractual relationship in which the brain has agreed to believe what the eye sees, but in return the eye has agreed to look for what the brain wants.
There has certainly been a great deal of work addressing the relationship between naturalism and the first-person perspective. Quite a number of philosophers have suggested that there are features of the first-person perspective that naturalism just cannot accommodate, whether it be qualitative character, or consciousness, or simply the ability we have to think of ourselves in a distinctively first-person manner.
People shouldn't really have to think about an object when they are using it. Not having to think about it makes the relationship between a person and an object run more smoothly.
The science supporting the relationship between carbohydrates and dementia is quite exciting, as it paves the way for lifestyle changes that can profoundly affect a person's chances of remaining intact, at least from a brain perspective.
That balance between involvement and detachment is what novelists do. It's the ideal relationship between a novelist and a character, I think, total involvement and identity and empathy, stopping short of being autobiographical - in my case, anyway - but also quite detached.
The great and secret message of the experiential mystics the world over is that, with the eye of contemplation, Spirit can be seen. With the eye of contemplation, the great Within radiantly unfolds. And in all cases, the eye with which you see God is the same eye with which God sees you: the eye of contemplation.
It is difficult to imagine how any behavior in the presence of another person can avoid being a communication of one's own view of the nature of one's relationship with that person and how it can fail to influence that person.
In my view, philosophers have shown a great deal more respect for the first-person point of view than it deserves. There's a lot of empirical work on the various psychological mechanisms by way of which the first-person point of view is produced, and, when we understand this, I believe, we can stop romanticising and mythologising the first-person perspective.
The individual representation of the object, treated sympathetically or antipathetically, is highly necessary and is an enrichment to the world in form. The elimination of the human relationship causes the vacuum which makes all of us suffer in various degrees - an individual alteration of the details of the object represented is necessary in order to display on the canvas the whole physicals reality.
God's love-eye does not see essentially into the wicked rebellious apostate soul; neither also into the devil, but his anger-eye sees thereinto; that is, God, according to the property of the anger or fire of wrath, sees in the devil, and in the false soul.
Life cannot be seen by an unmoved spectator.
I wanted to make a site where I wasn't mailing physical things to people, but I was still giving people things, and I would have this relationship with that person, and if that person was interested in the object, they would have to email me and I would send that object digitally to them. So, I wanted the relationship with that person, however brief, and I wanted to spread the digital record of the things I have.
In literary representation, the distinction between the genuinely erotic and the licentious is a distinction not of subject-matter, but of perspective. The genuinely erotic work is one which invites the reader to re-create in imagination the first-person point of view of someone party to an erotic encounter. The pornographic work retains as a rule the third-person perspective of the voyeuristic observer.
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