Page Index:  - Fa - Fi - Fo - Fr - Fu -
  [Teal-colored slash ( / ) within quote indicates page break.]                    = Link to brief biographical notes and/or webliography.

Fabiny, Tibor.

In the traditional and most commonly used sense, the word typology was used when certain real or supposedly historical events, persons, or 'things' in the Old Testament were seen as being, in addition, prefigurative symbols—that is, 'types' of which the 'fulfilment' or 'reality' was given in the New Testament in the form of so-called 'antitypes.'

The Lion and the Lamb:  Figuralism and Fulfilment in the Bible, Art and Literature.  (FIUGL, St. Martin's Press, 1992), p. 2.

ANTITYPES; FULFILLMENT; NEW TESTAMENT; OLD TESTAMENT; SYMBOLS; TYPES & TYPOLOGY - DEFINITIONS

20060414

Faith Information Project Group.

A God who has nothing to do with our laughing and our weeping, our fear or our boredom, a God who is absolutely "beyond" all human experience--such a God would have absolutely no meaning for us.

The Faith Letters (HJ045, Word, 1978), p. 22.

ANTHROPOMORPHISM; EMOTIONS; GOD - ANTHROPOMORPHISM; HUMAN EXPERIENCE

19830400

Suffering can cause us to ask about him whom we so easily forget in happiness; by whome, however, we feel abondoned [sic] when we are in sorrow.

The Faith Letters (HJ045, Word, 1978), p. 22.

GOD; SUFFERING

19830400

The story of Creation... speaks very precisely of the fact that man has a responsibility.  Science and its child, technology, have today so immeasurably enlarged teh responsibility of mankind that the results of his actions seem ever more enormous.

The Faith Letters (HJ045, Word, 1978), p. 53.

CREATION; NATURE - MAN'S RESPONSIBILITY; SCIENCE; TECHNOLOGY

19830500

However the events of Good Friday are individually evaluated, one thing seems beyond doubt:  the Cross of Jesus is not to be dismissed as a banal miscarriage of justice--it is rather the practically necessary result of his actions, his manner, and his message.

The Faith Letters (HJ045, Word, 1978), p. 71.

CROSS, THE; GOOD FRIDAY; JESUS THE CHRIST - ACTS; JESUS THE CHRIST - MANNERS; JESUS THE CHRIST - MESSAGE

19830500

In the great religions of the East, the believers, with their individuality, resemble the rivers which flow into the ocean, and are dissolved in it.  Through the All-in-One or in the notheringness of Nirvana the individual finds his fulfillment in his own dissolution.  But where Christ holds sway, we do not flow into a nameless ocean; we do not dissolve into a nothingness which comprises everything.  No: where the God who himself seeks man has the last word, I am rather called by my own name.

The Faith Letters (HJ045, Word, 1978), p. 105.

ALL SOUL; CHRISTIANITY AND ORIENTAL RELIGIONS; INDIVIDUALS; NIRVANA: PERSONAL IDENTITY; SALVATION

19830500

Farmer, Philip José.

Chance, another word for destiny.

The Dark Design (PK294, 198?), p. 258.

CHANCE - DEFINITIONS; DESTINY

19840413

What good is self-knowledge if the will to act on it is lacking?

Spoken by Nur-el-Musafir.

The Dark Design (PK294, 198?), p. 265.

ACTIONS; SELF-KNOWLEDGE; WILL

19840413

A man may find salvation on the road, if he wants to, just as well as he may at home.

"Lev Ruach,"

In:  To Your Scattered Bodies Go (PK291, 198?), p. 159.

SALVATION

19840000

Farrant, John H.

Universities are in the information business:  to create, interpret, store and transmit knowledge comprises the greater part of their function....  It would be a reasonable inference, then, that universities would be particularly scrupulous in using information for their own internal management.  Observation suggests the contrary:  relatively little information is used for decision-taking, and without a high attention to accuracy.

"Information for Management in Higher Education,"

In:  ASLIB Proceedings, 36: 415.

DECISIONS; INFORMATION - USES; UNIVERSITIES - DECISIONS

19850109

Farrar, Austin.

The rejection of idolatry meant not the destruction but the liberation of the images.  Nowhere are the images in more vigor than in the Old Testament, where they speak of God, but not he...there is no historical study more significant than the study of their transformation.  Such a transformation finds expression in the birth of Christianity; it is a visible rebirth of images.

A Rebirth of Images;

in:  Barfield, Owen.  Saving the Appearances (UoL, 1957), p. 172.

CHRISTIANITY - IMAGERY; IDOLATRY; IMAGES

19840719

Finley, Moses I.

Crudely stated, the conflict is between Heeren's view that slavery, though an evil, was not too great a price to pay for the supreme cultural achievement (and legacy) of the Greeks, and Wallon's insistence that there can be no defence for an evil which so grossly violates the essence of Christianity

Ancient Slavery and Modern Ideology. (HJ382, Viking, 1980), p. 14.

CHRISTIANITY; CULTURE; GREECE; SLAVERY

19810000

'Labour for others' implies not only that 'others' take some of the fruits but also that they customarily control, in direct ways, the work that is done and the manner of its doing, whether in person or through agents or managers.

Ancient Slavery and Modern Ideology. (HJ382, Viking, 1980), p. 67.

LABOR; SLAVERY - DEFINITIONS

19810000

Firth, Raymond.

It is commonly held that economic activity is a necessity, but that art is a luxury. Yet we can assert empirically the universality of art in man's social history. Paleolithic man ten thousand years or more ago has his statuettes and his cave-paintings, of which some still preserved for us are of such aesthetic mastery and dynamic skill that they evoke the admiration of modern artists. Even in the hardest natural environments, art has been produced....It is easy, then, to refute the idea that at the primitive stages of man's existence the theme of subsistence dominated his life to the exclusion of the arts.

"The Social Framework of Primitive Art,"

in:  Douglas Fraser, ed., Many Faces of Primitive Art. (1966), p. 12.

in:  Woltestarff, N.  Art in Action (FIU, 1980), p. 4.

ART, PREHISTORIC; ECONOMICS - NECESSITY; HUMANITIES - HISTORY; PREHISTORIC MAN - ART; SUBSISTENCE LIVING - ART

19970112

Fitton, J. Lesley.

[W]e perhaps live in an age when worms are too prone to creep round the feet of great men to see if they are made of clay.

The Minoans (HQ394, Folio Soc., 2004), p. 245.

CRITICISM; FEET OF CLAY; GREATNESS; WORMS

20040903

Fontana, David.

We live in two worlds, the waking world with its laws of science, logic and social behaviour, and the elusive world of dreaming, still shrouded in mystery behind the veil of sleep.

The Secret Language of Dreams.  (FIUGL, Chronicle Bks, 1994), p. 9.

BEHAVIORS; DREAMS; LOGIC; SCIENCE; SLEEP; WORLDS

20050314

However, symbols are more than just cultural artefacts:  in their correct context, they still speak powerfully to us, simultaneously addressing our intellect, emotions, and spirit.

The Secret Language of Symbols (PO201 1993), p. 8.

SYMBOLS; INTELLECT; EMOTION; SPIRIT

19970112

Forester, C. S.

And here he was complaining to himself about the burden of responsibility, when responsibility was the inevitable price one had to pay for independence; irresponsibility was something which, in the very nature of things, could not co-exist with independence.

Commodore Hornblower.  (PQ529, Back Bay Bks, 2000), p.230.

BURDENS; INDEPENDENCE; IRRESPONSIBILITY; PRICES; RESPONSIBILITY

20070520

He was a man who preferred to lead rather than to drive; most interesting.

Hornblower and the "Hotspur".  (PQ418, Little, Brown, 1998, 1962), p. 15.

ADMIRALS; DIRECTORS; DRIVERS; LEADERS

20050223

Forster, E.M.

I believe in...an aristocracy of the sensitive, the considerate, and the plucky.  Its members are to be found in all nations and classes, and all through the ages, and there is a secret understanding between them when they meet.  They represent the true human tradition, the one permanent victory of our queer race over cruelty and chaos.

What I Believe;

In:  Patterson, Margaret C.  Literary Research Guide, 2nd. ed. P. iii.

CHAOS; CIVILIZED BEHAVIOR; CONSIDERATE BEHAVIOR; CRUELTY; PLUCKY; SENSITIVITY; TRADITION

19830900

Foster, Alan Dean.

A teacher, like I told you.  Never been anything but a teacher.  But a good teacher never stops being a good student.  You learn a lot out there.

Spoken by Milliken Williams, in:

The Deluge Drivers.  (PN008, Del Rey, 1987), p. 268.

LEARNING; STUDENTS; TEACHERS

19890714

Creatures of theory, they were the most pragmatic and empirical of men.

The End of the Matter.  (PM293, Del Rey, 1977), p. 235.

PRAGMATISM; SCHOLARS; THEORY

19890402

A man of science is helpless by himself, but two of them constitute an entity capable of ignoring starvation, freezing, and prospects for imminent death just by chatting about some item of mutual interest.

Icerigger (PM292, 1974), p. 116.

SCHOLARS; SCIENTISTS; SURVIVAL

19890902

Foster, Alan Dean, continued:

What is real and what is hallucination is not a matter of physics but of perception....Life is as real as an individual desires it to be, or as insubstantial.

The Metrognome and Other Stories (PN094, 1990), p. 231.

COSMOLOGY; HALLUCINATIONS; PERCEPTION; REALITY

19900815

Many troubles I could have avoided, but to me boredom is the same as death.  I would not have had it any other way. (Burnfingers Begay)

To the Vanishing Point (PN001, 1989), p. 174.

BOREDOM; DEATH; LIFE; TROUBLES - VALUE

19890825

It's healthier, sure, but from the standpoint of what's civilized there's something to be said for slugging it out with your neighbor toe to toe instead of trying to steal him blind.

Voyage to the City of the Dead (PN010, 1984), p. ?.

CIVILIZED BEHAVIOR; THEFT; VIOLENCE; WAR

19890902

Foster, Mary LeCron.

Symbolism as a complex network of interconnected meanings and related actions that govern behavior provides both constraints on change and a guiding matrix allowing for change.

"Introduction,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. 5.

ACTIONS; BEHAVIOR - RESTRAINTS; CHANGE; MEANINGS - COMPLEXITIES; SYMBOLISM - DEFINITIONS

20050310

The life of symbols shows both stability and transformation.  Changes in symbol systems over time are constrained by symbolic interconnections; for no symbol exists in isolation and no symbol has a single referent.

"Introduction,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. 5.

INTERCONNECTIONS; SYMBOLS - CHANGE; SYSTEMS

20050310

As defined here, a cultural symbol is the representation of one thing or idea by something of a different order.  It also involves a transcendence of the moment at which it is created or utilized, since every symbol has a purpose that is not connected with immediate use.  The purpose is part of the meaning.

"Analogy, Language, and the Symbolic Process,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. 81.

MEANING; PURPOSES; REPRESENTATIONS; SYMBOLS, CULTURAL - DEFINITIONS; TIME; TRANSCENDENCE

20051007

It can be said—although some may argue—that anything that is used culturally is a symbol....This is not the way symbolism is always defined, but it is a useful definition if culture is the symbolic construct that anthropologists increasingly claim.

"Analogy, Language, and the Symbolic Process,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. 83.

ANTHROPOLOGISTS; CULTURE - DEFINTIONS; SYMBOLS - DEFINTIONS

20051007

Foster, Mary LeCron, continued:

Without symbolism there could be no culture.

[Quote continued by next quote, FOSTEMLCSFC366b.]

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 366.

CULTURE; SYMBOLISM

20070515

A symbol is an artefact:  a 'thing' that exists out there somewhere in space and time.  As a 'thing', a symbol has material reality and is experienced through the senses.  It is a 'thing' that represents:  that is culturally involved in such a way that it can be used in a multiplicity of contexts to convey meaning, not just about itself, but about cultural processes and relationships.

[Quote continues from previous quote, FOSTEMCSFC366a and is continued by next quote, FOSTEMLCSFC366c.]

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 366.

ARTIFACTS; MEANINGS - MULTIPLICITIES; PROCESSES; RELATIONSHIPS; SENSES; SYMBOLS - DEFINITIONS; THINGS

20070515

Every symbol participates in a web of significances that we call culture....  Culture is not itself formed of symbols, but of the meaning that lies behind and unites symbols.  This meaning only exists in the minds of participants in culture, but it is acted out through the manipulation of symbols, which objectify meaning.

[Quote continues from previous quote, FOSTEMCSFC366b.]

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 366.

CULTURE - SYMBOLS; MEANING; SIGNIFICANCE; SYMBOLS

20070515

Culture is thus an elaborate system of classification whose units are symbols.  It is a generalization from symbolic meanings shared within a society and realized during social interaction.

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 366.

CULTURE - SYMBOLS; SOCIAL INTERACTIONS; SOCIETY - SYMBOLS; SYMBOLS; SYSTEMS

20070515

Because symbols form a web of meaning for members of any given culture, no symbol has a meaning apart from the context of its relations with other symbols.

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 367.

CULTURE; SYMBOLS - CONTEXTS; WEBS OF MEANING

20070515

It was words that created culture; and before words, either there were no symbols or symbols were so rudimentary in their resonance as to have little effect on behaviour or its organization.

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 367.

BEHAVIOR; CULTURE - ORIGINS; SYMBOLS - PRE-LITERATE; WORDS

20070516

Classification, like metaphor, is based on the perception and utilization of likeness as an operational principle.  This is central to human cognition and behaviour

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 368.

BEHAVIOR; CLASSIFICATION; LIKENESSES; METAPHOR; PRINCIPLES; THINKING

20070516

For either an index or an icon to become a symbol, it must be not only denotative, or directly representational of something beyond itself, but also connotative, or indirectly (i.e. figuratively or 'arbitrarily') representational.

"Symbolism:  The Foundation of Culture,"

In:  Ingold, Tim, ed. Companion Encyclopedia of Anthropology.  (FIURF, Routledge, 1994), p. 381.

CONNOTATIONS; DENOTATIONS; ICONS; INDEXES; REPRESENTATIONS; SYMBOLS

20070516

Foster, Mary LeCron, and Botscharow, Lucy Jayne.

Every society employs a wide variety of symbolic means to represent, preserve, reinforce, and validate the values and shared beliefs of its members.  These representations are manifested physically and are both denotative and connotative.  Connotative resonances are often profound, connecting symbols in a vast chain of linked meanings that are evoked in a myriad of contexts.

"Preface,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. vii.

BELIEFS, COMMUNAL; CONNECTIONS; SOCIETIES; SYMBOLS; VALUES

20050308

Symbols are not static but change through use.

"Preface,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. vii.

CHANGE; SYMBOLS

20050308

Some symbols are transitory, capturing meaning through a fleeting physical motion, e.g., a gesture, a facial expression, a dance step, an utterance.  Others endure as a more permanent reminder of a concept or intent.  Objects that occur naturally in the environment, as well as those that are deliberately manufactured, have menaings related to their use,.... Each of the contexts in which a given symbol occurs forms a part of its total meaning.

"Preface,"

In:  Foster, Mary LeCron and Botscharow, Lucy Jayne, eds. The Life of Symbols.  (FIUGL, Westview Pr., 1990), p. vii.

CONCEPTS; CONTEXTS; GESTURES; MEANING; PERMANENCE; SYMBOLS

20050315

Fothergill, John.

So I am content to try to think of life, i.e., myself, people, history, earth, air and all of their manifestations as a mere point or unit without time or space.  Less difficult and more interesting this to puzzle about than the picture of a stream rolling for ever from a source that has no beginning.

An Innkeeper's Diary.  (HQ359, Folio Soc, ), p. 204.

HISTORY; INFINITY; LIFE; PEOPLE; POINTS; TIME; UNITS

20040714

Fowles, John.

I think in this field it remains an open question whether or not early man was quite so superstitious as we choose to believe; he may simply have been a shade more observant.

The Enigma of Stonehenge (PK023), p. 73.

OBSERVATIONS; PRIMITIVE MAN; SUPERSTITIONS

19800000

Frankl, Viktor.

The most painful part of beatings is the insult which they imply.

Man's Search for Meaning.  (PG116, Pocketbooks, 1963), p. 37.

BEATINGS

19730000

But not only creativeness and enjoyment are meaningful.  If there is a meaning in life at all, then there must be a meaning in suffering.  Suffering is an ineradicable part of life, even as fate and death.  Without suffering and death human life cannot be complete.

Man's Search for Meaning.  (PG116, Pocketbooks, 1963), p. 106.

CREATIVITY; DEATH; LIFE; MEANING; SUFFERING

19730000

The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity--even under the most difficulty circumstances to add a deeper meaning to his life.

Man's Search for Meaning. (PG116, Pocketbooks, 1963), pp. 106-7.

FATE - ACCEPTANCE; MEANING; SUFFERING

19730000

Of the prisoners only a few kept their full inner liberty and obtained those values which their suffering afforded, but even one such example is sufficient proof that man's inner strength may raise him above his outward fate.  Such men are not only in concentration camps.  Everywhere man is confronted with fate, with the chance of achieving something through his own sufferings.

Man's Search for Meaning. (PG116, Pocketbooks, 1963), p. 107.

CONCENTRATION CAMPS; FATE; LIBERTY; SUFFERING

19730000

No man and no destiny can be compared with any other man or any other destiny.  No situation repeats itself, and each situation calls for a different response.

Man's Search for Meaning. (PG116, Pocketbooks, 1963), p. 123.

DESTINY; INDIVIDUAL, THE; LIVES; RESPONSES; UNIQUENESS

19730000

Each human being is unique both in his essence (Sosein) and his existence (Dasein) and thus is neither expendable nor replaceable.  In other words, he is a particular individual with his unique personal characteristics who experience a unique historical context in a world which has special opportunities and obilgations reserved for him alone.

Psychotherapy and Existentialism (PJ324, Touchstone/Simon & Schuster, 1967), p. 44.

ESSENCE; EXISTIENCE; HISTORICAL CONTEXTS; HUMANS; INDIVIDUAL, THE; LOGOTHERAPY

19810000

Franz, Marie Louise von.

In view of these facts, it is understandable that the unconscious or the dream spirit that creates the dreams appears to us at times rather like a conscious being full of intentions and at other times rather like an impersonal mirror.  The eye motif lies, as it were, in the middle; it is both something  personal and / at the same time a mirror.

Dreams.  (FIUGL, Shambala, 1991), pp. 10-11.

DREAMS; EYES; INTENTIONS; MIRRORS; UNCONSCIOUS, THE

20050707

It is interesting that the dreams of people shortly before death do not present death as an end but as an alteration of condtion,....

Dreams.  (FIUGL, Shambala, 1991), p. 31.

DEATH; DREAMS; END, THE

20050707

But even when a dream is invented it nevertheless often expresses the unconscious situation, as Jung has noted.

"The Mothers of Saint Bernard and Saint Dominic,"

In her:  Dreams (FIUGL, Shambala, 1991), p. 95.

DREAMS; UNCONSCIOUSNESS

20050801

Although many peoples believe in four, five or more (up to thirteen) souls in a man, a partition into two is more noticeably widespread.  The two are usually a spiritual, free (not quite incarnated) soul and one more attached to the physical body.  From the point of view of depth psychology, however, both kinds of soul are aspects of one psychic totality, the Self.

(Continued by quote, "It seems therefore...")

On Dreams and Death (FIUGL, Shambala, 1987), p. 115.

BODIES; SELF; SOULS - MULTIPLICITY; SPIRITS; WHOLENESS

20050800

It seems therefore as if the Self, the divine center in man, possesses two aspects, one nonincarnated, purely spiritual, timeless-eternal; the other demiurgical, manifesting itself in physical matter.  To / "redeem" the latter and reunite it with the eternal aspect depends, according to the alchemists, on the efforts of man; only with effort can one become completely whole.

On Dreams and Death (FIUGL, Shambala, 1987), pp. 115-116.

EFFORT; MAN; REDEMPTION - PSYCHOLOGY; SELF; SPIRITS; WHOLENESS

20050921

The only adventure that is still worthwhile for modern man lies in the inner realm of the unconscious psyche.  With this idea vaguely in mind, many now turn to Yoga  and other Eastern practices.  But these offer no genuine new adventure, for in them one only takes over what is already known to the Hindus or the Chinese without directly meeting one's own inner life center.

"The Process of Individuation,"

In:  Jung, C. G.  Man and His Symbols (PJ187, ), p. 228.

ADVENTURE; CENTER, LIFE; CHINESE; HINDUS; MEDITATION, ORIENTAL; PSYCHE, THE; UNCONSCIOUS, THE; YOGA

19870000

Frazer, James G.

The man of science, like the man of letters, is too apt to view mankind only in the astract, selecting in his consideration only a single side of our complex and many-sided being.

"Preface,"

In:  Malinowski, Bronislaw.  Argonauts of the Western Pacific (FIU, Dutton, 1961 [1922]), p. ix.

LITERATURE; MANKIND; SCIENCE - LIMITATIONS; VIEWPOINTS

19870206

...even the recognition of an individual whom we see every day is only possible as the result of an abstract idea of him formed by generalisation from his appearances in the past.

"Preface,"

In:  Malinowski, Bronislaw.  Argonauts of the Western Pacific (FIU, Dutton, 1961 [1922]), p. x.

IDEAS; IMAGES; MEMORY; RECOGNITION

19870206

Freedman, D. N., and Lundblom, J. R.

This dual nature of Yahweh as God of grace and God of Judgment finds expression throughout the OT, where grace or favor to Israel is always seen vis-a-vis judgment.

"h¯anan"

In:  Botterweck, G. Johannes, and Ringgren, Helmer, eds.  Theological Dictionary of the Old Testament, v. 5.  (FIUGL, Eerdmans, 1986) p. 33.

FAVOR; GOD; GRACE; ISRAEL; JUDGMENT

20040825

Freud, Sigmund.

No probability, however seductive, can protect us from error, even if all parts of a problems seem to fit together like the pieces of a jigsaw puzzle, one has to remember that the probable need not necessarily be the truth, and the truth not always probable.

Moses and Montheism, translated by Katherine Jones.  (MHCL, Vitage Bks, 1967 [1939]) p. 17.

ERRORS; PARTS;PROBABILITY; PROBLEMS; PUZZLES, JIGSAW; TRUTH; WHOLE, THE

20040825

Friedrich, Paul.

The Celtic Druids, with their vestigial oak cult, appear to have been the social structural cognates of the magi of Iran and the Brahmans of India where, because of cultural and ecological factors, the oaken aspects of religious ritual disappeared.

Proto-Indo-European Trees (FIUGL, U Chicago Pr,1970), p. 139.

BRAHMANS; DRUIDS; MAGI; OAKS; PRIESTS

19890718

Fromm, Erich.

Religion and nationalism, as well as any custom and any belief however absurd and degrading, if it only connects the individual with others, are refuges from what man most dreads:  isolation.

Escape from Freedom ( ), pp. 34-5..

AFFILIATION; CUSTOMS; FEARS; ISOLATION; NATIONS; RELIGIONS

n.d.

The right to express our thoughts, however, means something only if we are able to have thoughts of our own; freedom from external authority is a lasting gain only if the inner psychological conditions are such that we are able to establish our own individuality.

Escape from Freedom ( ), p. 266.

FREE EXPRESSION; FREEDOM OF THOUGHT; INDIVIDUALITY

n.d.

Frutiger, Adrian.

The horizontal is given: the vertical has to be made.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 19.

DIRECTIONS; HORIZONTAL; LINES; VERTICAL

20050508

The ease of drawing a cross has the consequence that it is the most widely used sign of all.  It is used for marking, counting, signing and even for oath taking.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 28.

COUNTING; CROSSES; MARKS; OATHS; SIGNATURES

20050510

Most viewers of a closed square like to identify with it:  the square is the primitive expression of the object, the property, the dwelling.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 34.

DWELLINGS; IDENTIFICATION; OBJECTS; PROPERTY; SQUARES

20050510

Nonpresence is just as important as presence.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 59.

PRESENCE; EMPTINESS

19900318

It is not possible for the human eye to grasp a figure in a purely "objective," that is, a purely geometrical, way.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 95.

OBJECTIVITY - VISUAL; SIGHT - OBJECTIVITY

19900413

Frutiger, continued:

This coming together of individual letter forms does not necessarily lead to a loss of legibility, since a practiced reader does not spell out a text letter by letter but takes in word images and even whole phrases at a glance.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 159.

IMAGES; LETTERS (ALPHABET); PHRASES; READING; SPELLING; WORDS

20050529

Art does not lie in the materials but in the spaces in between.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 170.

ART - DEFINITIONS; MEDIA; SPACE

20050529

Nowadays materials...offer "unlimited" possibliities of expression.  It is this universal "liberation" that forms the crux of all the creative difficulties of our century.  Basically, we are all seeking new "boundaries" within which we can construct, in order to avoid living in a vacuum.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 170.

ART - LIMITATIONS; ART - DIFFICULTIES; CREATIVITY - LIMITATIONS; LIMITATIONS; VACUUMS

20050529

If the age of religious faith was marked by the symbol  and that of enlightening reason by the sign, our present-day world of universal communication and information exchange is ruled and structured by the signal.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 345.

AGE OF FAITH; ENLIGHTENMENT AGE; INFORMATION ERA; SIGNS; SIGNALS; SYMBOLS; TWENTIETH CENTURY

19900413

Signs, symbols, emblems, and signals, in all their diversity, are penetrating and deeply marking expressions of our times, pointing to the future by comprising and conserving something of the past.

Signs & Symbols (FIU, van Nostrand Reinhold, 1989), p. 359.

CONSERVATION; EMBLEMS; EXPRESSIONS; FUTURE, THE; PAST, THE; SIGNS & sIGNALS; SYMBOLS

20050309

Frye, Northrop.

But whether your point of view is Western or Eastern, intellect and emotion never get together in your mind as long as you're simply looking at the world. They alternate, and keep you divided between them.

The Educated Imagination (PL124, 1964), p. 17.

EMOTIONS; GESTALT; INTELLECT & EMOTION; MIND, THE

19881210

The poet's job is not to tell you what happened, but what happens:  not what did take place, but the kind of thing that always does take place.  He gives you the typical, recurring, or what Aristotle calls universal event.

The Educated Imagination (PL124, 1964), p. 64.

ARISTOTLE; EVENTS; HISTORY; POETS; UNIVERSALS

19881211

The art of listening to stories is a basic training for the imagination.

The Educated Imagination (PL124, 1964), p. 116.

IMAGINATION - TRAINING; LISTENING; STORYTELLING

19881212

If literature is to be properly taught, we must start at its center, which is poetry, then work outward to literary prose, then outward from there to the applied languages of business and professions and ordinary life.

The Educated Imagination (PL124, 1964), p. 121.

LANGUAGES; LITERATURE - TEACHING; POETRY; PROSE

19881212

It doesn't matter:  In society's eyes the virtue of saying the right thing at the right time is more important than the virtue of telling the whole truth, or sometimes even of telling the truth at all.

The Educated Imagination (PL124, 1964), p. 121.

LIES; SOCIETY; TRUTH; VALUES - CULTURAL; VIRTUES, SOCIETAL

19880309

Furse, Margaret Lewis.

Most briefly, mysticism is the recovery of immediacy.

Mysticism:  Window on a World View (FIUGEN 1977), p. 14.

IMMEDIACY; MYSTICISM - DEFINITIONS

19961011

No interval of time separates the mystic and God.  His experience of God does not lie in the past or the future; it is now....  Immediate knowledge does not wait for the gathering of evidence, nor does innocence need to plan a strategy for goodness.

Mysticism:  Window on a World View (FIUGEN 1977), p. 15.

MYSTICISM; IMMEDIACY; INNOCENCE; GOOD

19961011

Mysticism had better not be the whole of one's religion, but the one who knows of his embarkation and senses the presence of his destination will have within his religion an element of the mystical.

Mysticism:  Window on a World View (FIUGEN 1977), p. 201.

MYSTICISM; RELIGION

1997O1O9

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