No legislation could prevent the making of verbal pictures: God walks in the garden, He stretches out His arm, His voice shakes the cedars, His eyelids try the children of men. To forbid the making of pictures about God would be to forbid thinking about God at all, for man is so made that he has no way to think except in pictures. But continually, throughout the history of the Jewish-Christian Church, the voice of warning has been raised against the power of the picture-makers: “God is a spirit”, “without body, parts or passions”; He is pure being, “I AM THAT I AM”.
The fact is, that all language about everything is analogical; we think in a series of metaphors. We can explain nothing in terms of itself, but only in terms of other things.
The problem solver, when confronted with a new and yet unsolved problem, overlays the structure of the unsolved problem with an apparently similar problem with which he or she is experienced.
Making the strange familiar and the familiar strange are also principally based on the use of analogy.
The details are fascinating, but the central argument — that the birth of modernity can be traced to a meta-crisis spawned by the 0.1s problem — is worth understanding and appreciating whether or not you’re a time nerd like me.
There is no convenient leitmotif, comparable to the 0.1s problem, for our contemporary version of the rhyming conditions, but something very similar to the “tenth of a second crisis” is going on today. I suspect our Great Weirding too involves some sort of limiting factor on human cognition that we haven’t yet properly wrapped our minds around. It isn’t reaction time, but something analogous.
In places stamped with the monotony and repetition of sameness you move, but in moving you seem to have gotten nowhere.
North is the same as south, or east as west. Sometimes north, south, east and west are all alike, as they are when you stand within the grounds of a large project. It takes differences—many differences—cropping up in different directions to keep us oriented.
Scenes of thoroughgoing sameness lack these natural announcements of direction and movement, or are scantly furnished with them, and so they are deeply confusing. This is a kind of chaos.