q u o t e s


"The art work opens up in its own way the Being of beings. This opening up, this de-concealing, i.e. the truth of beings, happens in the work."

Heidegger, M.(1971). Poetry, Language, Thought. New York: Harper & Row, p. 39.


"What can be studied is always a relationship or an infinite regress of relationships. Never a thing."

Bateson, G. (1978). Steps to an ecology of mind. New York: Ballantine, p. 249.


"Marco Polo describes a bridge, stone by stone. But which is the stone that supports the bridge? Kublai Khan asks.

The bridge is not supported by one stone or another, Marco answers, but by the line of the arch that they form

Kublai Khan remains silent, reflecting. Then he adds: Why do you speak to me of the stones? It is only the arch that matters to me.  Polo answers: Without stones there is no arch."

Calvino, I.  1972, Le città invisibili, Einaudi, Torino, p. 83.


Marco Polo descrive un ponte, pietra per pietra.

"Ma qual è la pietra che sostiene il ponte?" Chiede Kublai Khan.

"Il ponte non è sostenuto da questa o da quella pietra", risponde Marco, "ma dalla linea dell'arco che esse formano". 

Kublai Khan rimane silenzioso, riflettendo.

Poi soggiunge: "Perché mi parli delle pietre? è solo dell'arco che mi importa". 

Polo risponde: "Senza pietre non c'é arco".

    [Calvino, I. (1972). Le città invisibili. Torino: Einaudi, p. 83]


Imagine if someone had said to Dali: Salvador, when you are painting a portrait of a lady you do not put a loaf of bread on her head
    [Davidson, P. (1997). Surrealist Millinery. Culver City, CA: MJT Publishing, p. 11]


In modern Athens, the vehicles of mass transportation are called metaphorai. To go to work or come home, one takes a 'metaphor' - a bus or a train. Stories could also take this noble name: every day, they traverse and organize places; they select and link them together; they make sentences and itineraries out of them. They are spatial trajectories. (...) with what subtle complexity stories serve us as a means of mass transportation, as metaphorai.

    [Michel de Certeau (1984). The Practice of Everyday Life. Uni California Press, p. 115]


This discursive deficiency is not due simply to my laziness (or my feebleness at noughts and crosses); it’s connected rather with the very thing I have tried to define, if not to take hold of, in the topic I have been set here.

    [Perec, G. (1997). Species of spaces and other pieces. London, New York: Penguin Books, p. 189]

 So again this is about participation. It is about creating a space for a space to emerge within. It is about having the courage to allow the emergence. and it does take courage, for my own anxiety earlier that day, before the conversation emerged, testifies to this. The anxiety is about whether the magic will work today, this time. Have we done enough, and not too much, to create the possibilities of an opening space. (...) I have learned above all that participation is a practice, a way of being and doing in the world which is both cultivated and wild.

    [Reason, P. (2001) Participation, in writing, carving and teaching, ReVision, 23(4), p. 47]

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