Geometry of Color

"Can't we imagine certain people having a different geometry of color than we do? That, of course, means: Can't we imagine people having color concepts other than ours? And that in turn means: Can't we imagine people who do not have our color concepts but who have concepts which are related to ours in such a way that we would also call them 'color concepts'? For here (when I consider Colors for example) there is merely an inability to bring concepts into some kind of order. We stand there like the ox in front of the newly painted stall door."

- Ludwig Wittgenstein (1889 - 1951)
Remarks on Color

Limits of the World

"The limits of my language
mean the limits of my world.
Logic fills the world: the limits
of the world are also its limits.
We cannot therefore say in logic:
This and this there is in the
world, that there is not.

For that would apparently presuppose
that we exclude certain possibilities,
and this cannot be the case since
otherwise logic must get outside
the limits of the world:
that is, if it could consider these
limits from the other side also.

What we cannot think,
that we cannot think:
we cannot therefore say
what we cannot think."

- Ludwig Wittgenstein (1889 - 1951)
Tractatus Logico Philosophicus

 

Mythology

"That it doesn’t strike us at all when we look around us, move about in space, feel our own bodies, etc. etc., shows how natural these things are to us. We do not notice that we see space perspectivally or that our visual field is in some sense blurred towards the edges. It doesn’t strike us and never can strike us because it is the way we perceive. We never give it a thought and it’s impossible we should, since there is nothing that contrasts with the form of our world.What I wanted to say is it’s strange that those who ascribe reality only to things and not to our ideas move about so unquestioningly in the world as idea and never long to escape from it.

...

An entire mythology is
stored within our language."

- Ludwig Wittgenstein (1889 - 1951)

Toward Abstract Gestalts

"If metaphor is a verbal
strategy to evoke images,
then as a photographer
I’m interested in
combining images
to alter associations by
extending the image itself 
... 
It is this act
of transformation,
interactivity between images,
that I find the most challenging."

- Nathan Lyons (1930 - 2016)

Postscript / Slightly-convoluted aside on the creative process. I'm still experimenting with what to do with a storehouse of marble abstracts (from c.2011) that I recently "re-discovered" on an old hard-drive during my almost year-long COVID-19-induced "creative convalescence." While the photographs work by themselves - just as straight images - I've started playing with other ways of displaying them. What got me started was the fact that the best abstracts consist of (or possess) multiple overlapping regions that are just as strong if displayed separately. This aesthetic dilemma is both trivial and deep. It is trivial, because it is really no different from the most basic aesthetic judgement that all exposures depend on; i.e., framing. But it is also deeper, because - tautologically - a completed image can only reveal what the intentional framing allows it to reveal. Ironically, the deepest aesthetic value of an image (whether it is intended by the artist or not) may lie hidden, in latent form, discoverable only by discerning the full inherent richness and complexity of the Gestalt of (the myriad entwined parts of) an image.

What do I mean by this, on a more practical level? I first toyed with deliberately breaking up a selection of my marble abstracts into triptychs, literally breaking the images up into equal thirds. I did this not because I thought the images "looked better" when dissected in this way, but because - for the cases I selected - each individual panel proved to be as strong an image - by itself - as the abstract as a whole. But the whole images proved too intrusive - they made it hard to "see the trees for the forest." I next played with making random triptychs, assembling them from a pool of individual 1/3-sized panels (i.e., a candidate triptych consists of a random panel from a random image X, a random panel from a random image Y, and a random panel from a random image Z, keeping only the ones I "liked”). That exercise proved mostly fruitless. While I found a few stray triptychs mildly interesting, most were - sadly but obviously - "less than the sum of their parts." Then I tinkered with constructing triptychs-of-triptychs, but that soon got unmanageable, and the results (except for a few notable exceptions) were less than stellar. (I also experimented with randomly assembling 3-by-3 blocks of parts of images, but the less said about that effort the better.)

And so, we get to the image you see posted on top, which is but one of a fairly large portfolio I've convinced myself I really like; but which also took me a while to understand why (of course, your taste may differ). First, in the context of the labyrinthine "creative process" I just described, the image represents a rather "simple" excursion from just displaying the whole image. Indeed, the "algorithm" (if that is what I dare call it) is to split an image into three parts as before, and choose the "best" (most pleasing?... most interesting?... in practice, whichever one "holds my gaze longest") among the three possible juxtapositions (i.e., 1st and 2nd panel interchanged, 3rd panel fixed; 1st and 3rd panel interchanged, 2nd one fixed; or 2nd and 3rd panel interchanged, and 1st panel fixed); that's it! What makes it work is that - unlike an image that is just broken up into thirds (wherein you "see" the whole even if any of the individual panels strikes an interest on their own) - the whole in this case is objectively invisible (or visible, but only in latent form) - but is nonetheless implicitly still within sight, "just barely out of reach." The viewer is thus afforded a meditative space in which to quietly view and absorb the individual panels, all the while being gently reminded that none of them is the complete story. Indeed, it comes tantalizingly close to letting one to see - in true Goethian fashion - both the whole and its parts simultaneously. Some of the better examples of this (such as the one at the top of this post) induce a dynamic unresolved tension (in me, at least) between seeing the "whole" and "seeing the parts" (along lines of the infamous Necker cube or Wittgenstein's Duck-Rabbit); and take a step toward enticing the viewer to appreciate an image as "more than the sum of its parts."

"Abstract formal elements are

put together like numbers and

letters to make concrete beings

or abstract things;

in the end a formal cosmos

is achieved so much like

the creation that a mere breath

suffices to transform

religion into art."

- Paul Klee (1879 - 1940)

Timelessness

"If we take eternity to mean

not infinite temporal duration,

but timelessness,

then eternal life belongs

to those who live in the present."

- Ludwig Wittgenstein (1889 - 1951)

That It Is

"The mystical is not

how the world is,

but that it is."

- Ludwig Wittgenstein

(1889 - 1951)

Wittgenstein's Sublime Dialectic

"1 The world is all that is the case; 1.1 The world is the totality of facts, not of things; 1.11 The world is determined by the facts, and by their being all the facts; 1.12 For the totality of facts determines what is the case, and also whatever is not the case; 1.13 The facts in logical space are the world." - Ludwig Wittgenstein (Tractatus Logico - Philosophicus)

Wittgenstein devoted his life to understanding "language games," as logico-cognitive attempts to make sense of the world. There is no essential type of language for Wittgenstein; language consists of multiple games in which meaning (of words and sentences) depends more on their relationship to other language games than on a one-to-one correspondence of the words and sentences of any one language to reality. "What can be said at all can be said clearly, and what we cannot talk about we must pass over in silence...It will therefore only be in language that the limit can be drawn, and what lies on the other side of the limit will simply be nonsense." - Ludwig Wittgenstein (Preface to Tractatus)

Language can only describe facts about the world, not the physico-logical structure the underlies those facts, or that defines the world out there. Indeed, the world - as itself - cannot be described at all; it can only be pointed to, or shown implicitly and indirectly, and always in relation to other self-consistent "pointers." "Feeling the world as a limited whole -- it is this that is mystical" - - Ludwig Wittgenstein (Preface to Tractatus, 6.45) Mysticism, for Wittgenstein, is a kind of knowing that transcends prepositional logic and knowledge; a sense that despite the "fact" that the limits of the world cannot be articulated in any language, those limits nonetheless exist and can be known. Science and all conventional forms of language, however, must by their nature remain silent on the deepest truths about the universe. At best, they are signposts towards the sublime.

The word "sublime" means, literally, "up to the threhold" (sub = "up to" and limen = "threshold"). "Sublime" therefore means "up to the boundary, but no farther"; referring, in Wittgenstein's world, to taking meaning right up to the limit of what can - and cannot - be thought, and language to the interface between the representable and nonrepresentable. (A fascinating book, by the way, on precisely this notion of "representability of the sublime" has recently been written by James Elkins: Six Stories from the End of Representation: Images in Painting, Photography, Astronomy, Microscopy, Particle Physics, and Quantum Mechanics, 1980-2000; highly recommended). And from these thoughts - these pointers to the sublime - it seems to me, emerges a deep yearning for photography and art...for what is art if not an attempt to communicate meaning beyond what is possible using conventional language? The precise meaning may not be conveyed (indeed, it is unlikely the artist fully comprehends that which he or she is trying to communicate), but the meaning of art lies in this attempt to communicate something beyond the categories imposed on the world by words and sentences alone.

In the end, of course, I always fall back on the sage words of Ansel Adams: "When words become unclear, I shall focus with photographs. When images become inadequate, I shall be content with silence."