visible

is all that humans make for others to see (facial expressions, costumes, abodes, pictoral artifacts, etc.).

all that humans make for others to see-- their facial expressions, costumes, symbolic uses of space, their abodes and the design of their living spaces, as well as the full range of the pictorial artifacts they produce, from rock engravings to holographs' (ix).

is entirely contingent at any given moment upon its system of lighting and the scintillations, mirrorings, flashes produced by the contact of light and things.

Archeology is to do with archives, and an archive has two aspects, it's audio-visual. A language lesson and an object lesson. ' (Deleuze Negotiations 96). The title of Foucault's book, Words and Things is meant ironically. . . 'we have to take things and find visibilities in them' (96). 'And what is visible at a given moment corresponds to its system of lighting and the scintillations, mirrorings, flashes produced by the contact of light and things. We have to break open words or sentences, too, and find what's uttered in them' (96).

is such that there is a profound visibility to everything when things are viewed from the right distance and with the right vision.

He finds that the questions which were traditionally held to be the deepest and murkiest are truly and literally the most superficial' (Dreyfus and rabinow 107). . . .The methodological point (to be spelled out in Foucault's detailed analyses) is that, when viewed from the right distance and with the right vision, there is a profound visibility to everything' (Dreyfus and Rabinow107)

 becomes visible (i.e. Immediately given) by concealing the invisible which determines it.

The interactions, which are accepted at their face value by poeplle of an empiricist disposition one can observe them, film them, record them, in short they are tangible conceal the structures that are realized in them. It's one of those cases in which the visible, that which is immediately given, conceals the invisible which determines it. One thus forgets that the truth of the interaction is never entirely to be found in interaction as it is available to observation' (Bourdieu 'social space and symbolic power' in in other words 127).

is the true mystery of the world, not the invisible.

The true mystery of the world is the visible, not the invisible. (Oscar Wilde)

is the way in which the senses appeared to communicate what they were doing, but the seeing itself could not be the proper object of the sense of sight, since the proper object of sight is the visible, the colored. Aristotle's solution is to say that sight knows that it is seeing, per accidens.

Aristotle considers whether the sense of sight may also be said to have itself as object. Is it through the sense of sight that we see that we are seeing' Aristotle recognised that there was a way in which the senses appeared to communicate what they were doing, but the seeing itself could not be the proper object of the sense of sight, since the proper object of sight is the visible, the coloured. Aristotle's solution is to say that sight knows that it is seeing, per accidens.68 In Brentano's language, we apperceive ourselves having perceptions, we cannot observe these perceptions directly. (moran 'intro to phenomenology)

is such that if one wants to get hold of the invisible one must penetrate as deeply as possible into the visible.

If you wish to get hold of the invisible you must penetrate as deeply as possible into the visible.

is the true mystery of the world --- it is only shallow people who do not judge by appearances.

It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible.

visible, n.All

visible