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Every work of art is offered to the viewer as unfinished and incomplete; upon reception the viewers themselves create; they fill in the blanks left by the artist.

Beauty is not something that exists in things, but something that is perceived from them. The property of beauty does not belong to things, but is bestowed upon them. It is perception, in other words, that creates beauty– it is not found in the world, but only inspired by it. No sunset or landscape is beautiful in and of itself. We could only assume that other animals are awe-struck by the colors of a sunset, and certainly a stone would have nothing to say of a starry night’s sky. Flowers do not know or feel themselves beautiful, and the only reason they become so is through a viewer’s perceptions and judgment.

What is considered beautiful depends to a great extent on taste. Since perception is what makes a thing beautiful, though, one can say that those with finer perceptions and greater sensibilities have access to realms of beauty invisible to others.

“Of course. What I know bores me. You know, you get into the business of commercial photography, and that’s all you do is photograph what you know. That’s what you’re hired for. And it’s very easy to make successful photographs—-it’s very easy. I’m a good craftsman and I can have this particular intention: let’s say, I want a photograph that’s going to push a certain button in an audience, to make them laugh or love, feel warm or hate or what—I know how to do this. It’s the easiest thing in the world to do that, to make successful photographs. It’s a bore. I certainly never wanted to be a photographer to bore myself. It’s no fun– life is too short.” (Gary Winogrand, ASX, INTERVIEW: “Monkeys Make the Problem More Difficult – A Collective Interview with Garry Winogrand” (1970))

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“The sight charmed me. I sat down upon a plough opposite, and sketched with great delight this little picture…. I added the neighbouring hedge, the barn-door, and some broken cart-wheels, just as they happened to lie; and I found in about an hour that I had made a very correct and interesting drawing, without putting in the slightest thing of my own…. This confirmed me in my resolution of adhering, for the future, entirely to nature. She alone is inexhaustible, and capable of forming the greatest masters. Much may be alleged in favour of rules, as much may be likewise advanced in favour of the laws of society: an artist formed upon them will never produce anything absolutely bad or disgusting; as a man who observes the laws, and obeys decorum, can never be an absolutely intolerable neighbour, nor a decided villain: but yet, say what you will of rules, they destroy the genuine feeling of nature, as well as its true expression…. Why is it that the torrent of genius so seldom bursts forth, so seldom rolls in full-flowing stream, overwhelming your astounded soul? Because, on either side of this stream, cold and respectable persons have taken up their abodes, and, forsooth, their summer-houses and tulip-beds would suffer from the torrent; wherefore they dig trenches, and raise embankments betimes, in order to avert the impending danger.”
(Goethe, The Sorrows of Young Werther).








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“And the sun sank and the roads of the world grew dark.”
(The Odyssey).

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The strongest passions are those ones which alloy themselves with the intellect.

Truth reveals itself through argument. Whether it is the single mind that debates with itself, or many, the journey towards a deeper understanding requires and proceeds through opposition.

Words are limited in their ability to express a state of mind. One says, “I am happy.” There are many different shades of happiness, which one is meant? And does such a simple state of mind– merely and solely “happy”– even exist? Feelings are contextual and relative and mixed– they are always a cocktail and never straight. Other arts– visual, acoustic, for example– are more expressive in this regard. Shades and combinations of colors, forms, and tones offer a better vocabulary for the language of the soul. Music uses chords– notes mixed together. Written language in comparison is a very simple instrument, capable, at best, only of melody and not harmony. “Happy”– that is a single note. Perhaps there are nuances in how that word is spoken, or with some words, the weight of multiple meanings. By and large, though, written and spoken language has not yet achieved the complexity and expressiveness of, say, even a violin.

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“I met a traveller from an antique land.”
(Shelley, Ozymandias).

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Thoreau, Walking:

I wish to speak a word for Nature, for absolute freedom and wildness, as contrasted with a freedom and culture merely civil,—to regard man as an inhabitant, or a part and parcel of Nature, rather than a member of society. I wish to make an extreme statement, if so I may make an emphatic one, for there are enough champions of civilization: the minister, and the school-committee, and every one of you will take care of that.

I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks,—who had a genius, so to speak, for sauntering: which word is beautifully derived “from idle people who roved about the country, in the Middle Ages, and asked charity, under pretense of going à la Sainte Terre,” to the Holy Land, till the children exclaimed, “There goes a Sainte-Terrer,” a Saunterer,—a Holy-Lander. They who never go to the Holy Land in their walks, as they pretend, are indeed mere idlers and vagabonds; but they who do go there are saunterers in the good sense, such as I mean. Some, however, would derive the word from sans terre, without land or a home, which, therefore, in the good sense, will mean, having no particular home, but equally at home everywhere. For this is the secret of successful sauntering. He who sits still in a house all the time may be the greatest vagrant of all; but the saunterer, in the good sense, is no more vagrant than the meandering river, which is all the while sedulously seeking the shortest course to the sea. But I prefer the first, which, indeed, is the most probable derivation. For every walk is a sort of crusade, preached by some Peter the Hermit in us, to go forth and reconquer this Holy Land from the hands of the Infidels.

It is true, we are but faint-hearted crusaders, even the walkers, nowadays, who undertake no persevering, never-ending enterprises. Our expeditions are but tours, and come round again at evening to the old hearth-side from which we set out. Half the walk is but retracing our steps. We should go forth on the shortest walk, perchance, in the spirit of undying adventure, never to return,— prepared to send back our embalmed hearts only as relics to our desolate kingdoms. If you are ready to leave father and mother, and brother and sister, and wife and child and friends, and never see them again,—if you have paid your debts, and made your will, and settled all your affairs, and are a free man, then you are ready for a walk.

I think that I cannot preserve my health and spirits, unless I spend four hours a day at least—and it is commonly more than that—sauntering through the woods and over the hills and fields, absolutely free from all worldly engagements. You may safely say, A penny for your thoughts, or a thousand pounds. When sometimes I am reminded that the mechanics and shopkeepers stay in their shops not only all the forenoon, but all the afternoon too, sitting with crossed legs, so many of them,—as if the legs were made to sit upon, and not to stand or walk upon,—I think that they deserve some credit for not having all committed suicide long ago.

I, who cannot stay in my chamber for a single day without acquiring some rust, and when sometimes I have stolen forth for a walk at the eleventh hour of four o’clock in the afternoon, too late to redeem the day, when the shades of night were already beginning to be mingled with the daylight, have felt as if I had committed some sin to be atoned for,—I confess that I am astonished at the power of endurance, to say nothing of the moral insensibility, of my neighbors who confine themselves to shops and offices the whole day for weeks and months, ay, and years almost together. I know not what manner of stuff they are of,—sitting there now at three o’clock in the afternoon, as if it were three o’clock in the morning….

As the smallest flames in the fire turned to embers his mind began to wander. He felt the heat from the embers and dreamt of a summer sun drying the life out of wildflowers. He saw them withering and bowing to the ground, green grass and lilac petals turning thin and brown. As he imagined it, the woods turned silent as the air grew hot and dry. Birdsongs stopped as the birds plummeted to the ground, gasping quickly at a moistureless air. Insects baked within their shells, and he heard the flickering hiss of the dying embers as the last groans of the cicadas and the crickets.

The sky turned a pale blue as the last of the sun’s rays fell behind the horizon. Feeling the humidity creep into his bones, he closed his eyes and saw a salt-white pillar standing in a cream colored desert. Leaning on it, in a tan robe next to the ground, lay the almost lifeless body of a pilgrim, his skin old, worn, and dry. He imagined the fatigue from the heat, crumbling even the most devout will and its most holy purpose.

Summer, 2006

“The morning, 16 October 1832, I found myself at San Pietro in Montorio, on the Janiculum Hill in Rome; it was gloriously sunny. A light, barely perceptible sirocco was causing a few small white clouds to float above Monte Albano, the air was filled with a delightful warmth; I was happy to be alive.” (Stendhal, The Life of Henry Brulard).

It is, as I begin to write, late evening in New York; we are in the final days of November. This past week was Thanksgiving. On Monday I will return to my law classes, this coming weekend I will be at Ft. Dix shooting machine-guns. The Thursday of next week I have my first exam, on Contracts. The sun sets everyday before 1700, the hours for photography, or exercise in daylight, are few. I am not miserable, and although I will have to pay the tab for it, I am thankful that my life is so full. As the saying goes, pressure is a privilege. I am not happy either, though, and time to think is scarce. I cannot help but feel suffocated by the repetition of my schedule and my atmosphere.

I remember in High School, Professor Donadio, who taught me 20th Century World History, once discussed how one “cooks a frog.” The idea was that if you threw a frog into boiling-hot water, it would immediately jump out. But if you dropped it into lukewarm water, and then only slowly raised the temperature, the frog would fall asleep, and wouldn’t notice when the temperature became hot enough to kill it. Well, I cannot help but feel that, getting older, society is simply trying to cook my life and soul away in the same manner used on the frog. Steadily the “responsibilities” (which are really the necessities of others, not your own) increase, the expectations come along with promises of some kind of power, sense of status– the trap is baited. One day you wake up chained to a desk, a stump of a man. The ability to dream and feel satisfied by television and the short vacation, and you are miserable but content with the mere hum-drum of daily life. Then– after a few silly years of a retirement where one tries to do what one cannot do or enjoy at that age anyway– death.

The point I am trying to make, perhaps another man made better:
“Looking for work in order to be paid: in civilized countries today almost all men are at one in doing that. For all of them work is a means and not an end in itself. Hence they are not very refined in their choice of work, if only it pays well. But there are, if only rarely, men who would rather perish than work without any pleasure in their work. They are choosy, hard to satisfy, and do not care for ample rewards, if the work itself is not the reward of rewards. Artists and contemplative men of all kinds belong to this rare breed, but so do even those men of leisure who spend their lives hunting, traveling, or in love affairs and adventures. All of these desire work and misery if only it is associated with pleasure, and the hardest, most difficult work if necessary. Otherwise, their idleness is resolute, even if it spells impoverishment, dishonor, and danger to life and limb. They do not fear boredom as much as work without pleasure; they actually require a lot of boredom if their work is to succeed. For thinkers and all sensitive spirits, boredom is that disagreeable “windless calm” of the soul that precedes a happy voyage and cheerful winds. They have to bear it and must wait for its effect on them. Precisely this is what lesser natures cannot achieve by any means. To ward off boredom at any cost is vulgar, no less than work without pleasure.”
(The Gay Science, Book II, 42, “Work and Boredom”. Nietzsche).

And here, it seems, even Plato agrees:
“Then,” I said, “to the extent that the work of the guardians is more important, it would require more leisure time than the other tasks as well as greater art and diligence.”
(The Republic, Plato).

Leisure is a form of education. I used to distinguish “leisure” with “entertainment”. The idea was that “leisure” requires some activity, involvement, or exertion. “Entertainment”, on the other hand, did not require exertion, but was only thin illusion of activity. Television, the movie theater, “going out for drinks”– the person, passive throughout, is the same before as they are after the experience. I no longer find that distinction is very strong, or true. After all, perhaps some television or film is educational and valuable, and one can learn something from a good conversation with friends– even Socrates drinks in the Symposium. Staring at a landscape might appear the most passive activity in the world. The thoughts and thinking it can stimulate in a person, though, may make it as much an exertion as it was to reach that view. The problem with leisure is that how educative that free-time becomes is dependent on the person using it. When done right, though, I consider it essential to the growth of one’s mind, will, and character. The person who is always at work, always distracted with urgent, practical matters– that person cannot reach the depths of introspection, digest life experiences, and blossom into new ways of perceiving the world. Like an industrious caterpillar too busy thinking of the next leaf to eat, they have forgotten to stop, build the cocoon, and wait.

I do not want to get too much into the discussion of the great merits of leisure (and the difficulty of finding it in today’s world). The point I want to make for now is different. At a moment in my life where the temperature in the pot is rising, and now that “it is a damp, drizzly November in my soul”– my thoughts turn to a period of my life when it was, in fact, June, then July, then August, a summer of my life when I was free, with few cares, but much innocence. The Summer of 2006 was in many ways months spent in the cocoon. I did not learn to fly, the years that passed and the days that still come are proof of enough of that. The human soul, unfortunately, must spend many turns as a caterpillar before it flowers. But each length of time spent in the cocoon reveals some secrets of the butterfly– and so it was for me, that summer.

It’s now past midnight, December 09. I am looking at a map of the Paris Metro.

In the top-right, I see “Aeroport Charles de Gaulle,” next to it a blue B marks the RER B Line. In 2004, 2005, and, I think, 2006, and 2010– I entered Paris on this line. I follow it towards the city; the names pop into sight: “Porte de la Chapelle”, “Porte de Clignancourt”, “Gare du Nord”, the “Funiculaire de Montmartre”, “Abbesses”. Abbesses, was that my first exit into Paris from the Metro in 2004? It was not. It was the pretty station, though, with the exit near Saint-Jean-de-Montmartre, the murals in the stairwells, and the art nouveau entrance by Guimard. No– the first surface into Paris was at Saint-Georges. The green line. Then, I walked northwest on Rue Notre-Dame de Lorette, north on Rue Henry Monnier, finally east on Rue Navarin. Towards the end of the street, on 8 Rue de Navarin, was the Hotel Navarin Angleterre.

I remember before the trip, in Naples, looking for lodging on the internet with my aunt. I don’t remember the name of the other hotel or hostel that I was considering going to– but I remember the name of the metro station: Goncourt, on the brown line. Later in that trip, on 20040325 (March 25th, 2004), I was in the area. Walking by Place de la Republique, I stopped to have my first crepe, with sugar. In 200503 (March, 2005), with MST, we surfaced into Paris at Grands Boulevards. To this day, when I think of MST, the contrasting colors of lilac and olive (of the 8 and 9 Lines, which both stop at that station) come to mind. We walked west on Boulevard Poissonniere, north on Rue du Faub. Montmartre, then east on Rue Bergere. The hotel was the Hotel Bergere. In 2006 I took the lilac 8 Line down to its penultimate station in the left bank: Lourmel. For a few days I was with family friends there, on Rue Lourmel 164.

It was foggy and cold for May; I think I was sick and slept a lot. When I was better, I moved southwest one stop, the terminal station of the 8 Line, Balard. I spent the rest of my month in Paris in the XVth arrondissement, a 27-square-meter flat on Rue Balard 102, rented from a Mr. Kortas. I was a stone’s throw away from the Parc Andre Citroen. I would go to the Franprix on Rue de Lourmel for my groceries, and often to a copy shop on Avenue Felix Faure to access the internet, often cursing to myself about the French keyboard. In my first few days I think I purchased my SFR SIM card for mobile phone access.

On most weekdays, I would take the 8 Line to La Motte Picquet/Grenelle, switch to the overpass light-green 6 Line, and exit at Raspail. I took a French course offered by the Sorbonne, but I don’t remember the exact address of the building. I passed by the Montparnasse Cemetery every weekday I went to class. Sometimes, in my descents to the Catacombs, I would be exactly beneath– by some 20 meters– both Boulevard Raspail and the cemetery.

These photographs were taken on 20060531 (May 31st, 2006). They are my first photographs of that summer; all of them are of the Montparnasse Cemetery in Paris. Either that day or the day prior I had bought the memory card for the camera; perhaps somewhere I still have the receipt. The camera itself, a Canon Powershot A610, I bought earlier in the month, before leaving New York.

Now I resume writing on Christmas. Reading over what I have already written, I realize many things have changed in these few weeks. I’m in Italy now, at my grandmother’s home in Naples. On December 16th I finished my last exam. In the week following I was busy planning and preparing for this present journey, showing my cousins around New York City, and catching up on a little backlog with the photography. It was very hectic, and I was tired, and the transition from law school, in terms of activity, was invisible. Then on the 22nd there was the flight, on the 23rd I went up to MAR’s place, and now– after a run in the Tuscan countryside, the view of Naples from San Martino, and the joyous liveliness of my family over the festive dinners– my soul is again in cool water and swimming freely. In a few days I will be in Paris again– though only briefly. Still, the feeling is one of anticipation, like one awaits the strike of the last bell, when one already knows the hour the clocktower announces. Every return to Paris is always an echo of the first visit.

Reading over what I’ve written, I cannot help but feel that the writing is distracted, without structure, often venturing into my recollections without giving any body to the memories which remain, even on paper, vivid only to myself.

I wanted to talk at some point of my love of Parisian Metro stations and of maps in general. The idea of the first, being mostly that, except perhaps to a numerologist, the street numbers of New York contain no ideas, but in Paris even the Metro stations recall an idea, a spirit. In Paris one wonders how Richelieu is connected to Lafayette, how Stalingrad and Pont-Neuf are on the same line, how one enters in what honors a chemist, the discoverer of Bromine, changes at a station named after an admiral, and exits with the station of a biologist who brought cell theory forward, and then became a politician. In one’s daily journey one lives the connection between ideas almost physically. I could discuss this in further detail, but I think it would work better in a separate entry. The same goes with my love for maps, which came to mind when writing of the Metro stations, but which really is a little too much of a digression even here. The gist of it is that I find maps very beautiful, a combination of the practical and aesthetic, the physical representation of knowledge, and in many cases dictating the sum of civilization’s knowledge in a certain field. I would never collect art, which always ought to return to the public, but if I did I would collect maps.

And I am still only digressing, always only skirting around the actual details of my first days in Paris in 2006.

I have covered, in some sense, my arrival. I flew in, probably took the RER B, down to the house of family friends on Rue Lourmel. In the room where I slept, there was a poster with Kipling’s If, in French. I remember the fog and the cool weather and feeling feverish, the smell of the Franprix supermarket, M. Kortas white beard, the apartment I moved to on Rue Balard. I remember going to the Sorbonne to subscribe to the course, then to another place on a rainy day to take my placement exam. Then I remember the first lesson, the classroom, the faces of the other students and the teacher. After the first lesson, I think, I took these photographs in the Montparnasse Cemetery. Those were the first days, maybe four or five, at most.

I had made it a point in the past to visit the cemetery, mostly to see the graves of the persons I had studied so much in school. I think it was a very shallow romantic idea that inspired me, since really the graves say little of the bones that inhabit them, much less of the souls those bones once supported. The real graves of many of those persons are in the words or images they left behind, there their voices speak as fresh and alive as the day they wrote them. And of some others, perhaps, the words others have written of them, although even then– Boccaccio may have made Beatrice immortal, but it is really his perception of her which comes to us, her own voice we cannot hear. I think in 2006 that romantic motivation was still there, and I toured the cemetery a few times during the earlier days of the summer.

Like these visits to the cemetery, my stay in Paris was evocative of my education in general. In some sense I have been something like Don Quixote or Julien Sorel, allowing books and their contents to influence my life considerably. Learning was for me never something that ended with the schoolday; everything in my life I saw and see through the eyes of my education.

And now this writing and I have crossed into the new year. It is January 13th, a Friday, after 2300 in New York City.

It is interesting to return to all of this now: I am back in school, having just finished my first week of classes. I was very sick for most of my travels abroad– first with a high fever, then with diarrhea– it was not really a vacation that was enjoyed to its depths. Still, it was better than nothing, and I think it was very good for me– a little bit more time in the cocoon. I went to Paris again; eight years have passed since I first went on my own in 2004. I was in the Catacombs for New Year’s Eve, at one point right underneath the cemetery in these photographs. It’s now about five and half years since that first descent. I met again with Oxs, who has my guide– my Virgil through the labyrinths on that first night underground. My life echoes and rhymes.

The first week of school was a mixed-bag: some classes were actually quite interesting, others were excruciatingly boring and numbing. I am going forward with uncertain feelings about law school and the idea of a profession in the law: there are many things I like about the law, and perhaps many practical advantages to a legal education. But I hear a siren’s song of work that is more in accordance with my passions– I wonder whether I would be better off pursuing studies in philosophy (which is, I think, what I am really passionate about in the law anyway) and then teaching, or becoming a journalist and photojournalist, or otherwise dedicating myself in some form to photography. The Infantry always beckons, too. In the coming weeks I am going put a lot of thought and research into this problem.

I have to process, then scan, two rolls of Ilford FP4+. Otherwise, I’ve scanned all the 35mm film from these weeks abroad. Then I have to process two black and white 120 rolls– Ilford PanF+ and Kodak Tri-X. I have not scanned any 120 film yet, and I expect that work to take about another two weeks. I restocked and prepped another five liters of XTOL yesterday, but also bought some Diafine, which I will prep tomorrow. I think I will stick to FP4+ and Tri-X for everyday shooting, then develop in Diafine. XTOL (at 1+1) I will maintain for all other films. In the next few months, I hope to try my hand at C-41 color development with the Tetenal kit. Otherwise, I’ve been researching tripods and ballheads, as well as the RZ67 and the Contax T3– cameras that are on the opposite ends of the spectrum (in terms of size), but of which I could make good use of, for very different purposes. Of course, I cannot afford any of these things right now, save the Tetenal kit, which is $20.

All this has very little to do with Paris or the Summer of 2006. That’s fine. I’ve realized that what I am doing here is clearing the land for future writing– the journey hasn’t begun yet, but I begin to pack for it. I have been trying to write about my experiences of that summer since the late autumn of the same year– always abandoning the project at some point, never arriving at something conclusive. All of this is not very conclusive either but it is, maybe, overcoming inertia and the gathering of clouds. It has yet to rain, but things are in motion. And as for these digressions into talk of 2011 and 2012, perhaps they are necessary. After all, it is not the DWZ of 2006 who is speaking here– he wrote barely anything at all, in fact– but the DWRZ of now and yesterday who searches through his memory.

In general I have stayed silent out of a desire for unobtainable perfection. A voice is very critical of much of what has been written here– perhaps correctly. But I want to try, for a change, to be a little more light-hearted about things. At least as an experiment, to allow for a little imperfection in things, to apologize for it and hope for improvement but, finally, to speak of and not just think of things.

On June 3rd of 2006 I made my first descent into the forbidden passages of the Paris Catacombs. I took many photographs. Maybe I will write about that night next– or maybe about the first six months of that year– the long darkness which preceded the bright summer days.

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Some evening of mid-June, in 2006, I had dinner with RF. Somewhere near Bercy, I think– I remember seeing the bibliothèque nationale on the way to the restaurant. At some point RF mentioned the Pont Mirabeau, or Apollinaire. He tried to recall the words to the poem of the Bridge, but could not remember. So, on the way back, we stopped by the bridge and read the plaque– then the words were clear. Later I read the poem, which I liked a lot, and whose images and tone, if not words, I still remember well.

I took a lesson from the experience. I learned to pay attention to things– particularly in Paris– and then also to ask questions of the places I passed through. I realized one had to read the city closely and symbolically, as if it was a painting or a poem. I imagined that most tourists, to their loss, would rarely pass by the Pont Mirabeau, and if they did, would never stop to read the plaque, which is somewhat tucked away.

The first day of this year I noticed and– for the first time– read the inscriptions on the Palais de Chaillot on the Trocadéro. The lesson not forgotten, I took a photograph of one, to remember to look them up on my return.

Here they are:

Il dépend de celui qui passe
Que je sois tombe ou trésor
Que je parle ou me taise
Ceci ne tient qu’à toi
Ami n’entre pas sans désir

Tout homme crée sans le savoir
Comme il respire
Mais l’artiste se sent créer
Son acte engage tout son être
Sa peine bien aimée le fortifie

Choses rares ou choses belles
Ici savamment assemblées
Instruisent l’œil à regarder
Comme jamais encore vues
Toutes choses qui sont au monde

Dans ces murs voués aux merveilles
J’accueille et garde les ouvrages
De la main prodigieuse de l’artiste
Égale et rivale de sa pensée
L’une n’est rien sans l’autre

They were written, as far as I can tell, by Paul Valéry.

These are my very rough translations– to be taken with a grain of salt, as I haven’t studied any French for about six years now.

It depends on him who passes
Whether I am tomb or treasure
Whether I speak or remain silent
This only depends on you
Friend, do not enter without desire

All men create without knowing it
As they breathe
But the artist feels himself creating
His act engages all his being
His pain, well-loved, strengthens him

Things rare or things beautiful
Here judiciously gathered
Instruct the eye to see
As it has yet never seen
All things which are in the world

Within these walls devoted to wonders
I welcome and guard the works
Of the prodigious hand of the artist
Equal and rival of his thought
One is nothing without the other

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“I think that we cannot separate what we have to say from the way we have to say it, how to speak.” (Henri Cartier-Bresson)
ASX, INTERVIEW: “Henri Cartier-Bresson – Famous Photographers Tell How” (1958)

Augustine, Confessions, Book 10:

  • For though no one can know a man’s thoughts, except the man’s own spirit that is within him, there are some things in man which even his own spirit within him does not know.
  • Memory, which is like a great field or a spacious palace, a storehouse for countless images of all kinds which are conveyed to it by the senses.
  • In it are stored away all the thoughts by which we enlarge upon or diminish or modify in any way the perceptions at which we arrive through the senses, and it also contains anything else that has been entrusted to it for safe keeping, until such time as these things are swallowed up and buried in forgetfulness.
  • All this goes on inside me, in the vast cloisters of my memory. In it are the sky, the earth, and the sea, ready at my summons, together with everything that I have ever perceived in them by my senses, except the things which I have forgotten. In it I meet myself as well. I remember myself and what I have done, when and where I did it, and the state of my mind at the time. In my memory, too, are all the events that I remember, whether they are things that have happened to me or things that I have heard from others.
  • The power of the memory is prodigious, my God. It is a vast, immeasurable sanctuary. Who can plumb its depths? And yet it is a faculty of my soul. Although it is part of my nature, I cannot understand all that I am. This means, then, that the mind is too narrow to contain itself entirely.
  • I am lost in wonder when I consider this problem. It bewilders me. Yet men go out and gaze in astonishment at high mountains, the huge waves of the sea, the broad reaches of rivers, the ocean that encircles the world, or the stars in their courses. But they pay no attention to themselves. They do not marvel at the thought that while I have been mentioning all these things, I have not been looking at them with my eyes, and that I could not even speak of mountains or waves, rivers or stars, which are things that I have seen, or of the ocean, which I know only on the evidence of others, unless I could see them in my mind’s eye, in my memory, and with the same vast spaces between them that would be there if I were looking at them in the world outside myself.
  • My memory also contains my feelings, not in the same way as they are present to the mind when it experiences them, but in a quite different way that is in keeping with the special powers of the memory. For even when I am unhappy I can remember times when I was cheerful, and when I am cheerful I can remember past unhappiness. I can recall past fears and yet not feel afraid, and when I remember that I once wanted something, I can do so without wishing to have it now. Sometimes memory induces the opposite feeling, for I can be glad to remember sorrow that is over and done with and sorry to remember happiness that has come to an end.

Zhu Da, Cat and Butterfly: