A Quote by Susan Sontag

Taste has no system and no proofs. — © Susan Sontag
Taste has no system and no proofs.
taste governs every free - as opposed to rote - human response. Nothing is more decisive. There is taste in people, visual taste, taste in emotion - and there is taste in acts, taste in morality. Intelligence, as well, is really a kind of taste: taste in ideas.
I think it is said that Gauss had ten different proofs for the law of quadratic reciprocity. Any good theorem should have several proofs, the more the better. For two reasons: usually, different proofs have different strengths and weaknesses, and they generalise in different directions - they are not just repetitions of each other.
It is the facts that matter, not the proofs. Physics can progress without the proofs, but we can't go on without the facts ... if the facts are right, then the proofs are a matter of playing around with the algebra correctly.
Believers who have formulated such proofs [for God's existence] ... would never have come to believe as a result of such proofs
If your choice enters into it, then taste is involved - bad taste, good taste, uninteresting taste. Taste is the enemy of art, A-R-T.
Mathematicians are proud of the fact that, generally, they do their work with a piece of chalk and a blackboard. They value hand-done proofs above all else. A big question in mathematics today is whether or not computational proofs are legitimate. Some mathematicians won't accept computational proofs and insist that a real proof must be done by the human hand and mind, using equations.
A good taste in art feels the presence or the absence of merit; a just taste discriminates the degree--the poco piu and the poco meno. A good taste rejects faults; a just taste selects excellences. A good taste is often unconscious; a just taste is always conscious. A good taste may be lowered or spoilt; a just taste can only go on refining more and more.
The most painstaking phase comes when the manuscript is set in 'type' for the first time and the first proofs of the book are printed. These initial copies are called first-pass proofs or galleys.
Just as the great oceans have but one taste, the taste of salt, so too there is but one taste fundamental to all true teachings of the way, and this is the taste of freedom.
Olympism is not a system - it is a state of mind. This state of mind has emerged from a double cult: that of effort and that of Eurythmy - a taste of excess and a taste of measure combined.
Just as the great ocean has one taste, the taste of salt, so also this teaching and discipline has one taste, the taste of liberation.
No statistical proofs exist that prayer reduces illness and mortality, except perhaps through a psychogenic enhancement of the immune system; if it were otherwise the whole world would pray continuously.
Taste tends to develop very unevenly. It's rare that the same person has good visual taste and good taste in people and taste in ideas.
Those who have racked their brains to discover new proofs have perhaps been induced to do so by a compulsion they could not quite explain to themselves. Instead of giving us their new proofs they should have explained to us the motivation that constrained them to search for them.
[Good taste] is a nineteenth-century concept. And good taste has never really been defined. The effort of projecting 'good taste' is so studied that it offends me. No, I prefer to negate that. We have to put a period to so-called good taste.
The discovery of the good taste of bad taste can be very liberating. The man who insists on high and serious pleasures is depriving himself of pleasure; he continually restricts what he can enjoy; in the constant exercise of his good taste he will eventually price himself out of the market, so to speak. Here Camp taste supervenes upon good taste as a daring and witty hedonism. It makes the man of good taste cheerful, where before he ran the risk of being chronically frustrated. It is good for the digestion.
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