引用:
最初由 太白遗风 发表 人像,可以摆布,可以布光,应当是发明;风光只能听天由命,只能做减法, 在混沌中寻求有序,是发现。 |
说是发明也行,其哲学依据是人的大脑总在寻找结构,哪怕自然界本是混乱不堪,
我们的大脑也能主动“发明”出一个结构,去看到我们想看到的有序和美。如同风景
区那些拟人的石头或山峰一样。
换句话说,人眼从来不是被动地去see)看世界;相反,我们是主动按一些模式去
观察(look)世界。视觉的信息量太大,而我们视神经所能传递的,以及人脑在一个
瞬间所能处理的信息却非常少,所以我们必须把这个世界高度简化和抽象。
这也就是为什么一个有天分的,或一个经过长期训练的摄影师总能在平常之处发现
不平常之景。因为他/她知道要去看什么。
著名摄影史家John Szarkowski(原纽约现代艺术博物馆摄影部主任)在《Ansel Adams at 100》
一书的前言里引用的Wililliam James的一段话,是对这个理论的最好的解释:
order and disorder, as we now recognize them, are purely human inventions. We are
interested in certain types of arrangement, useful, aesthetic, or moral--so interested that
whenever we find them realized, the fact emphatically rivets our attention. The result is
that we work over the contents of the world selectively. It is overflowing with disorderly
arrangements from our point of view, but order is the only thing we care for and look at,
and by choosing, one can always find some sort of orderly arrangement in the midst of
any chaos. If I should throw down a thousand beans at random upon a table, I could
doubtless, by eliminating a sufficient number of them, leave the rest in almost any
geometrical pattern you might propose to me, and you might then say that that pattern
was the thing prefigured beforehand, and that the other beans were mere irrelevance
and packing material. Our dealings with Nature are just like this. She is a vast plenum
in which our attention draws capricious lines in innumerable directions. We count and
name whatever lies upon the special lines we trace, whilst the other things and the
untraced lines are neither named nor counted. There are in reality infinitely more things
"unadapted" to each other in this world than there are things "adapted"; infinitely more
things with irregular relations than with regular relations between them. But we look for
the regular kind of thing exclusively, and ingeniously discover and preserve it in our
memory. It accumulates with other regular kinds, until the collection of them fills our
encyclopaedias. Yet all the while between and around them lies an infinite anonymous
chaos of objects that no one ever thought of together, of relations that never yet attracted
our attention.
The facts of order from which the physico-theological argument starts are thus easily
susceptible of interpretation as arbitrary human products. So long as this is the case,
although of course no argument against God follows, it follows that the argument for
him will fail to constitute a knockdown proof of his existence. It will be convincing only to
those who on other grounds believe in him already.
Wililliam James的 Philosophy可以在这里读到:
http://xroads.virginia.edu/~Hyper/WJAMES/ch18.html