A Quote by Johann Kaspar Lavater

Neatness begets order; but from order to taste there is the same difference as from taste to genius, or from love to friendship. — © Johann Kaspar Lavater
Neatness begets order; but from order to taste there is the same difference as from taste to genius, or from love to friendship.
When you taste things in the right order, sometimes they taste so much different than if you taste them out of order. Not that there's a right order, like by rule, but just like in a thoughtful way that makes sense.
Genius creates, and taste preserves. Taste is the good sense of genius; without taste, genius is only sublime folly.
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.
A gentleman's taste in dress is upon principle, the avoidance of all things extravagant. It consists in the quiet simplicity of exquisite neatness; but, as the neatness must be a neatness in fashion, employ the best tailor; pay him ready money, and, on the whole, you wi11 find him the cheapest.
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.
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.
Good taste cannot supply the place of genius in literature, for the best proof of taste, when there is no genius, would be, not to write at all.
Could we teach taste or genius by rules, they would be no longer taste and genius.
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.
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.
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.
I don't have necessarily good taste. I have some really good taste and I have some really awful taste. I don't see the difference, because when you use them together they can work.
Virtue and taste are nearly the same, for virtue is little more than active taste, and the most delicate affections of each combine in real love.
There's not enough bad taste! I LOVE bad taste! I live for bad taste! I am the spokesman for bad taste!
[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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