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One gets as much information as a witness of activity from a fleeting glance (in the photo, fh), like a quick look, sometimes in motion, as one does staring at the subject. Because even if you remain stationary your mind wanders, and it’s that kind of activity that I would like to get into the photograph – a confirmation of the fact that everything is moving.
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I don’t necessarily desire a perfect photography, interview by Alain Sayag, Robert Rauschenberg Photographs, Pantheon Books, New York 1981, unpaged

 

Robert Rauschenberg

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Dialectical thinking is related to vulgar thinking in the same way that a motion picture is related to a still photograph. The motion picture does not outlaw the still photograph but combines a series of them according to the laws of motion. Dialectics does not deny the syllogism, but teaches us to combine syllogisms in such a way as to bring our understanding closer to the eternally changing reality.

 

Leon Trotsky

 

In the great head-end which has been mostly darkness springs up myriads of twinkling stationary lights and myriads of trains of moving lights of many different directions. It is as though activity from one of those local places which continued restless in the darkened main-mass suddenly spread far and wide and invaded all. The great topmost sheet of the mass, that where hardly a light had twinkled or moved, becomes now a sparkling field of rhythmic flashing points with trains of traveling sparks hurrying hither and thither. The brain is waking and with it the mind is returning. It is as if the Milky Way entered upon some cosmic dance. Swiftly the head mass becomes an enchanted loom where millions of flashing shuttles weave a dissolving pattern, always a meaningful pattern though never an abiding one; a shifting harmony of subpatterns. Now as the waking body rouses, subpatterns of this great harmony of activity stretch down into the unlit tracks of the stalk-piece of the scheme. Strings of flashing and travelling sparks engage the lengths of it. This means that the body is up and rises to meet its waking day.

 

Charles Scott Sherrington

 

I define speech as any communicative activity. [Can it be nonverbal?] Yes. [Can it be nonverbal and also not written?] Yes. [Can it encompass physical actions?] Yes. Watt [Community for Creative Non-Violence v. Watt, 703 F.2d 586 (1983)] was a case in which what was at issue was sleeping as communicative activity. What I said was that for purposes of the heightened protections that are accorded, sleeping could not be speech. That is to say, I did not say that one could prohibit sleeping merely for the purpose of eliminating the communicative aspect of sleeping, if there is any . . . [and] I did not say that the Government could seek to prohibit that communication without running afoul of the heightened standards of the first amendment. If they passed a law that allows all other sleeping but only prohibits sleeping where it is intended to communicate, then it would be invalidated. But what I did say was, where you have a general law that just applies to an activity which in itself is normally not communicative, such as sleeping, spitting, whatever you like; clenching your fist, for example; such a law would not be subject to the heightened standards of the first amendment. That is to say, if there is ordinary justification for it, it is fine. It does not have to meet the high need, the no other available alternative requirements of the first amendment. Whereas, when you are dealing with communicative activity, naturally communicative activity—writing, speech, and so forth— any law, even if it is general, across the board, has to meet those higher standards.

 

Antonin Scalia

 

The purpose of studying Buddhism is not to study Buddhism but to study ourselves. You are not your body. You are the Big Activity. You are just expressing the smallest particle of the Big Activity. That is all. But when you become attached to a temporal expression of the Big Activity, it is time to talk about Buddhism.

 

Shunryu Suzuki

 

For as soon as the distribution of labour comes into being, each man has a particular exclusive sphere of activity, which is forced upon him and from which he cannot escape. He is a hunter, a fisherman, a shepherd, or a critical critic and must remain so if he does not wish to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, to fish in the afternoon, rear cattle in the evening,criticize after dinner, just as I have in mind, without ever becoming hunter, fisherman, shepherd or critic.

 

Karl Marx