In the popular imagination hairiness is like furriness, an index of bestiality, and as such an indication of aggressive sexuality. Men cultivate it, just as they are encouraged to develop competitive and aggressive instincts, women suppress it, just as they suppress all the aspects of their vigour and libido.

Rules of taste enforce structures of power.

Back then, I was still just a fan of music. And to be a fan of music also meant to be a fan of cities, of places. Regionalism— and the creative scenes therein— played an important role in the identification and contextualization of a sound or aesthetic. Music felt married to place, and the notion of —somewhere— predated the Internet's seeming invention of —everywhere— (which often ends up feeling like —nowhere—)

And if, as all philosophers on the subject have noted, art is a human activity that relies on the senses to reach the soul, did it not also stand to reason that dogs -- at least dogs of Mr. Bones' caliber -- would have it in them to feel a similar aesthetic impulse? Would they not, in other words, be able to appreciate art? As far as Willy knew, no one had ever thought of this before. Did that make him the first man in recorded history to believe such a thing was possible? No matter. It was an idea whose time had come. If dogs were beyond the pull of oil paintings and string quartets, who was to say they wouldn't respond to an art based on the sense of smell? Why not an olfactory art? Why not an art for dogs that dealt with the world as dogs knew it?

Art is the imposing of a pattern on experience, and our aesthetic enjoyment is recognition of the pattern.

The ride to Alicante had been like something out of a dream, or a cheesy romance novel. The two of them astride white stallions, galloping across the countryside, charging across emerald meadows and through a forest the color of flames. Isabelle's hair streamed behind her like a river of ink, and Simon had even managed not to fall off his horse--never a foregone conclusion.

there's something wrong with any art that makes a woman all bust

With the plundered people transferring their energies into relaxed and receptive thoughts, degradation and lust for power produced art.

As the sun dipped beneath the horizon, the clouds overhead blushed cotton-candy pink. Their reflections gleamed on the crystalline waters of Lake Lyn. The horses whinnied, the birds chirped, and Simon and Isabelle crunched their peanut brittle and popcorn. This, Simon thought, was the sound of happiness.

And it suggests this truth about the place where aesthetic form meets the human mind. For even if we were to find ourselves homeless, in a strange land, with nothing of ourselves left-say we lost everything-we'd still have another kind of home, in aesthetic form itself, in the familiarity, the unchanging assurance that a known rhythm, a recognised line, the familiar shape of a story, a tune, a line or phrase or sentence gives us every time, even long after we've forgotten we even know it.

To the man who loves art for its own sake, it is frequently in its least important and lowliest manifestations that the keenest pleasure is to be derived.

Is the world really beautified by the fact that man thinks it beautiful? He has humanized it, that is all.

Then there are the fully intentional pleasures, which, although in some way tied up with sensory or perceptual experience, are modes of exploration of the world. Aesthetic pleasures are like this. Aesthetic pleasures are contemplative - they involve studying an object OUTSIDE of the self, to which one is GIVING something (namely, attention and all that flows from it), and not TAKING, as in the pleasure that comes from drugs and drinks. Hence such pleasures are not addictive - there is no pathway to reward that can be short-circuited here, and a serotonin injection is not a cheap way of obtaining the experience of PARISFAL or THE MERCHANT OF VENICE.

It is with this movement, with the passage and dissolution of impressions, images, sensations, that analysis leaves off— that continual vanishing away, that strange, perpetual weaving and unweaving of ourselves.

When a work of painting, music or other form attains two-way communication, it is truly art. One occasionally hears an artist being criticized on the basis that his work is too 'literal' or too 'common.' But one has rarely if ever heard any definition of 'literal' or 'common.' And there are many artists simply hung up on this, protesting it. Also, some avant-garde schools go completely over the cliff in avoiding anything 'literal' or 'common'— and indeed go completely out of communication! The return flow from the person viewing a work would be contribution. True art always elicits a contribution from those who view or hear or experience it. By contribution is meant 'adding to it.' An illustration is 'literal' in that it tells everything there is to know. Let us say the illustration is a picture of a tiger approaching a chained girl. It does not really matter how well the painting is executed, it remains an illustration and it is literal. But now let us take a small portion out of the scene and enlarge it. Let us take, say, the head of the tiger with its baleful eye and snarl. Suddenly we no longer have an illustration. It is no longer 'literal.' And the reason lies in the fact that the viewer can fit this expression into his own concepts, ideas or experience: he can supply the why of the snarl, he can compare the head to someone he knows. In short, he can CONTRIBUTE to the head. The skill with which the head is executed determines the degree of response. Because the viewer can contribute to the picture, it is art. In music, the hearer can contribute his own emotion or motion. And even if the music is only a single drum, if it elicits a contribution of emotion or motion, it is truly art.

Beauty is how you feel inside, and it reflects in your eyes. It is not something physical.

It was one of God's jokes that such a dumb mind had been put in such an eloquent body.

All efforts to make politics aesthetic culminate in one thing, war.

He had never believed that spirituality had to be anemic or aesthetic.

They walked on rather aimlessly. He hoped she wouldn't notice he was touched, because he wouldn't have known how to explain why. Here lay the great discrepancy between aesthetic truth and sleazy reality.