Interpretive Framework Quotes

It is not important whether or not the interpretation is correct-- if men define situations as real, they are real in their consequences.

There are no moral phenomena at all, but only a moral interpretation of phenomena.

Ineluctable modality of the visible; at least that if no more, thought through my eyes. Signatures of all things I am here to read.

You cannot go on 'explaining away' for ever: you will find that you have explained explanation itself away. You cannot go on 'seeing through' things for ever. The whole point of seeing through something is to see something through it.

You can't *discover* that the brain is a digital computer. You can only *interpret* the brain as a digital computer.

It is not possible to completely eliminate mediation between you as an observer and the history you are trying to understand.

There is no rigorous and effective deconstruction without the faithful memory of philosophies and literatures, without the respectful and competent reading of texts of the past, as well as singular works of our own time. Deconstruction is also a certain thinking about tradition and context. Mark Taylor evokes this with great clarity in the course of a remarkable introduction. He reconstitutes a set of premises without which no deconstruction could have seen the light of day.

A novel is a machine for generating interpretations.

Necessity is not an established fact, but an interpretation.

In a world of more brilliance words don't mean anything.

The exercise of criticism always destroys for a time our sensibility to beauty by leading us to regard the work in relation to certain laws of construction. The eye turns from the charms of nature to fix itself upon the servile dexterity of art.

We not only interpret the character of events... we may also interpret our interpretations.

Reading is not a straightforward linear movement, a merely cumulative affair: our initial speculations generate a frame of reference within which to interpret what comes next, but what comes next may retrospectively transform our original understanding, highlighting some features of it and backgrounding others.

To many writers and thinkers, though not to all, another text is, or can be, the most naked and charged of life-forces ... The concept of allusion or analogue is totally inadequate. To Dante these other texts are the organic context of identity. They are as directly about life as life is about them.

Scientists and theologians can’t offer better than circular arguments, because there are no other kinds of arguments. Bible believers quote the Bible, and scientists quote other scientists. How do either scientists or theologians answer this question about the accuracy of their conclusions: “In reference to what?

It is not what happens to people that is significant, but what they think happens to them.

Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.

There were various different keys in which European history had tended to be written. One is the lyrical key, the idea that somehow, in Bretton-Woods in 1945, a bunch of well-intentioned men got together and said, "This can't go on; let's build a European Union." And it just wasn't like that.

We are accustomed to use our eyes only with the memory of what other people before us have thought about the object we are looking at.

There is a deep question whether the possible meanings that emerge from an effort to explain the experience of art may not mask the real meanings of a work of art.

Testimony demands to be interpreted because of the dialectic of meaning and event that traverses it.

A work survives its readers; after a hundred or two hundred years, it is read by new readers who impose on it new modes of reading and interpretation. The work survives because of these interpretations, which are, in fact, resurrections: without them, there would be no work.

I tend to resist invitations to interpret my own fiction.

We tell ourselves stories in order to live...We look for the sermon in the suicide, for the social or moral lesson in the murder of five. We interpret what we see, select the most workable of the multiple choices. We live entirely, especially if we are writers, by the imposition of a narrative line upon disparate images, by the "ideas" with which we have learned to freeze the shifting phantasmagoria which is our actual experience.

We approach Scripture with minds already formed by the mass of accepted opinions and viewpoints with which we have come into contact, in both the Church and the world....It is easy to be unaware that it has happened; it is hard even to begin to realize how profoundly tradition in this sense has moulded us.