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What do we talk about when we talk about color? Too often we talk at cross purposes. The fact is, color isn’t a thing. It is several things, and we often stir them all up into a single confection — all of which leads to avoidable confusions. And arguments. 

One of the greatest arguments my late wife and I had was over the color blue. The fight lasted three days. We didn’t sleep the first night, but kept trying to persuade the other of our righteousness. 

“Isn’t that a blue you could fall into?” she asked.

“I know what you mean, but of course, you’re talking metaphorically, not literally.” 

“No, I mean it literally. You can fall into it.”

And we were off to the races. Of course, at the end of the third day, I capitulated. She was right. She was always right, and it was a lesson I finally learned, after years of not recognizing the fact of it. And now, I can fall into blue. 

But before I got sidetracked there, I meant to say that when we discuss color, we are really talking about at least three separate things, and the three don’t play well together. 

The three separate color discussions come from science, from art, and from language. 

SCIENCE

The first begins with Isaac Newton. He proved experimentally that white light is actually composed of a spectrum of colors, ranging from blue on the short end and red on the long end. Short and long wavelengths, that is. For, scientifically, color is a function of light’s electromagnetic wave construction. 

The problem is that there is no forest green in the spectrum. No magenta, either. The spectrum — which we see in a rainbow — contains only a single version of a wide range of hue, but none of the subtlety of actual color. 

And so, you can talk about blue being at a place on the electromagnetic band measured in wavelengths of 450 to 500 nanometers and red at the other end, at 700 nanometers. 

But these are numbers, not colors. 

Science also causes issues when it comes to color perception: How do we see the colors we do? 

Humans don’t see spectral color. That is, human color perception is not dictated by wavelength, but rather by the mechanisms of color vision. What the eye sees and the brain interprets is only marginally related to the color defined by wavelength. 

There are three color sensors in the eye, one tripped by red light, another tripped by green light, and a third by blue light. The ratios of how much each is stimulated governs what colors we see. (Yes, I know this is a grossly simplified version, but it is basically correct). 

When both blue and red are tickled, we see violet; when blue and green are set off together, we see blue-green or aqua; when green and red are stimulated, we see yellow. 

Yellow is particularly interesting. While there is a wavelength on the spectrum that is yellow, we almost never see that wavelength. It is rare in nature. 

What we call “white” light, or sunlight, contains all the hues, which can be separated by a prism into its component parts. But when this white light hits something red, the blues, yellows, greens, etc., are absorbed by the object and the red is reflected, and so it is only red that hits our eyes. The blues, yellows and greens are digested by the object and turned into heat, which is why the sun makes things hot. 

But if an object absorbs blue and reflects both red and green — this may seem bizarre, but it’s true — we see those colors combined and our brains interpret them as yellow.

The famous Kodak-yellow film box isn’t really yellow. It is red and green together, but our brains stir them together and see yellow. Indeed, most of the colors we see are impure mixes and what our brains see are the interpretations, not the wavelengths. 

Take purple, or violet, or magenta (the names for this section of the so-called “color wheel” are terribly imprecise; more on that later). It is a color that does not have a wavelength. That is, it doesn’t exist on the spectrum. It exists solely in our brains as the combination of blue and red. 

All color, or what we call color, is subjective. That is, it is a phenomenon created in our brain as a way to code the visual information of the world, very like the so-called “false color” of Hubble space photographs. It is an interpretive trick our brains play, useful for deciding which berries are ripe. The wavelengths may be real, but the redness is a figment. 

ART

For a painter, all the stuff about wavelengths and spectrums is dryly theoretical and idealized, which is to say, lies. Painters work with paint, not theory, and the pigments that make those paints are cantankerous. No blue is spectrum-blue, no green is pure green. The paints are made from dirt, or ground up stones, or plant dyes (or, nowadays, from alchemically manipulated petroleum), and all are amalgams of various ingredients. Probably 95 percent of the colors used by painters don’t occur in the spectrum. Real paint is impure. 

One yellow might mix with black to make a dun, another yellow that looks the same, might turn greenish when mixed. An artist has to know not merely color theory, but the individual nature of his paints. Some greens are bluer than others; some reds are more orangey, some more violet. A tomato is one red, a stop sign, another. Lighten tomato-red and you get an orange. Lighten stop-sign red and you get a pink.

For artists, colors don’t come in a lineup, like a spectrum, but a wheel. And on that wheel, there are three “primary” colors — red, blue and yellow — from which all the other colors can be mixed. Theoretically, that is. 

There are painters who have used only four tubes of paint for their work, usually a blue, a red and a yellow and the ubiquitous titanium white. You can’t paint without a white: the colors themselves are too dark to make a bright sky or a tawny lion. 

But there are limitations to this. You can mix a blue and yellow to get a green, but it will never be quite as bright and pure as a dedicated green paint. If you want the deepest, richest greens, you will buy a tube of green paint. 

The problem is, that there are at least three sets of primary colors. There’s the painter’s set, of red, blue and yellow. But now that much art and design is made on a computer, another set of primary colors is common, called the “additive primaries” of red, blue and green. Then, there is the printer’s primaries, known as “subtractive, made of cyan, magenta and yellow (with black added in, making it often called “CYMK,” with the “K” standing for black.)

But there are other issues, too. The spectrum exists theoretically, but real-world color has a physical presence, and so the same hue will appear different whether glossy or matte. And there are metallic colors, with specular reflections. Some paints are opaque and others transparent. Then, too, colors on one wall, which gets sunlight, will appear different from colors on the opposite wall, in the shade. 

And there is something called “simultaneous contrast,” which means that colors are affected by the colors around them.

There’s a lot to keep track of, and the ability to do so is one of the things that marks a professional from an amateur. 

LANGUAGE

In the English language, there are really ten primary colors, that is, color names that are distinct and cover generic territories of color. They are: red, blue, green, yellow, violet, orange, brown, black, white and gray. All other color names are either shades or tints of these main color names (such as “tan” being a variety of “brown”) or metaphorical and named after some object of that color (such as “fuchsia” being named after the flower). 

There are hundreds, probably thousands of variations of the primary colors, and designers and marketers keep coming up with fresh, new names, usually for the same old colors. Marketers try to make their color names more appealing (would you rather buy a fabric that was a yellow called “morning haze,” or the same one, but called “piss yellow?”)

But beyond that, there is the problem of the squishiness of color names. The boundaries between colors is indistinct. Where, for instance, does blue become green? There is a greenish blue, and a bluish green. Where do you draw the line? We each have our judgement, but that changes with context. Against a red background, even a greenish blue will appear bluer. 

Where does red become magenta? Where does purple merge into a deep, dark blue? 

Even more problematic are all those tertiary colors. Is Turquoise green or blue? The stones for which the color is named comes in both forms, and also a version in between. One person’s “amber” is another’s “golden.” Vermilion is also cinnabar. What the Roman’s called “royal purple” is to our eyes closer to red. These names shift over time and by individual perception. It makes it very hard to talk about color between two people with different color palettes in their brains. 

Of course, that hardly accounts for the various color organizations across different languages. Many languages had only words for black, white and red. Blue, for them, was a variety of black. The Ancient Greeks talked about the “wine-dark sea,” but the Mediterranean was never ruby colored. In traditional Japanese, the same word, “ao,” covered both green and blue (modern Japanese has, after WWII, added the word “gurin” as an English cognate). In Russian light blue (“goluboy”) is considered a separate color from dark blue (“siniy”), just as in English, we distinguish “pink” from “red.” 

Here’s an alphabet of English color names, and please feel free to argue over what they each mean: azure; burgundy; coral; dun; ecru; fulvous; gules; heather; ivory; jasper; lavender; mustard; navy; oxblood; periwinkle; quimper; rose; sapphire; topaz; umber; viridian, watchet; xylous; yapan; zaffre. 

So, you see, any discussion of color needs to take into account which sort of color system you mean. Pedants will complain that white isn’t a color, but the absence of color, but then, why do you need to buy a tube of white paint? And, of course, in the additive system, white is not the absence, but the combination of all the colors. So, which is it? Well, they are three distinct ways of talking about white. You need to be clear.

And even white isn’t just one thing: It comes in alabaster, in ivory, in cream, bone white, snow white, chalk white, Chinese white, eggshell white, vanilla and off-white. No doubt, interior designers and marketers could come up with a hundred new shades and names. There are warm whites and cool whites. You can paint with zinc white, titanium white and flake white, aka white lead or lead white. The range in any color is nearly infinite. 

All of which makes talking about color difficult and misunderstanding almost inevitable. 

two old men

Which of these portraits is more realistic?

One is a photograph and the other a Roman portrait bust. One might choose either one over the other, although I suppose most people would choose the photo. But in what sense are either of these “realistic?”

(For the purposes of this argument, you should imagine an actual photograph, on paper, held in your hand, not the digital image you see on your screen — for which there is a whole different set of problems. And the portrait bust, think of as the real stone sculpture, on a plinth in a museum.)

The photograph is in black and white; reality is in color. The photograph is flat; reality is rounded. If you walked around to the back of the photograph, you would not find the back of this man’s head; in reality, you would.

Further, the photograph is rectangular and framed by its edges; reality has no such frame. Looking at a photograph, we hardly notice the frame.

The sculpture is three-dimensional, which might give it a leg up on the photo, but the sculpture is also monochromatic. Worse, it has no pupils in the eyes, which makes it a little eerie. True, you can walk around to its back and see the rest of its tonsure, but that hair is stone, which is unlike real hair, except during the ’50s, when hairspray lacquered the head down into something brittle. Take its temperature, and it will not be 98.6, but room temperature.

Neither the photo nor the bust has a body attached, which would be  very uncomfortable in real life.

The fact is, that both forms of art are highly conventionalized. We take them as “realistic,” when, in fact, they are merely conventional. We tend to let our conventions fall invisible; we hardly notice them.

picasso self portraitThe photograph might be an 8X10 glossy, but the head in the photo would be miniature compared to the man’s real head. How is a tiny figure on a flat piece of paper said to be realistic? You can fit a whole city on an 8X10 glossy; try that with the real Philadelphia. The only way to do that is to accept the conventions and then let the disappear.

You can go on listing unrealities: The photo and bust are motionless. The men portrayed most certainly were not. They also made sounds — I’m sure they they each spoke to their portraitists while they were being immortalized. And they probably had characteristic smells about them. More, they each had thoughts that cannot be read in the images.

Yet, compared to a Picasso painting, we take these as realistic images. We ignore all the counter-indications and lock on to the few things we wish to accept.

duane hansonEven a Duane Hanson sculpture, which might fool us as we first enter the gallery, eventually gives itself away by never moving.

Every culture has these conventions. Consider the standard ancient Egyptian figure, turned into contortions so that we see both arms and both feet, yet the head turns profile because we need to know the nose sticks out from the face. Somehow, though, the eye is drawn as if head-on. The convention insists on things we know — like two arms and two legs — rather than things we see — like foreshortening and overlapping. To an Egyptian in the Middle Kingdom, a foreshortened figure would simply be “not true,” since it would obscure facts we know — like two arms and two legs.

ukiyo e mie pose actor pictureOr consider a cultural convention that seems to Western eyes truly bizarre — or at least comic. In the Japanese woodblock print, images of popular actors were often portrayed in the Mie Pose, which means giving them crossed eyes. To us, crossed eyes are silly, but in the Ukiyo-e tradition, they express extreme emotion. Those images were hugely popular in the 18th and 19th centuries — the equivalent of the Farrah poster from the 1970s, with its own conventional gesture and hairdo.

There are the conventions of Precolumbian cultures and the wonderful circle-and-dot conventions of Northwest Coast Native American cultures.

Each is a way of transposing the living, breathing world into a two- or three-dimensional image that can be understood to embody some version of that world. For us to accept the black-and-white photograph as a realistic depiction of our world, we have to accept and then forget the many conventions behind it.

clock 1But it is not merely art that conventionalizes our sense of the world. Many of the things we take for granted are not rooted in reality or necessity, but are purely conventional. Twenty-four hours in a day? Seven days in a week? There is no good reason, other than convention, that the clock and calendar could not be decimalized, like so many other measurements we now know. A 10-hour day just requires a clock notched out in a new way. Give those extended hours 100 minutes each. Fine. There is nothing about time that requires the division of the day and night into 24. Or a 10-day week, leaving us with a year of 36-and-a-half weeks.

Nor is there reason to add days into weeks, or weeks into months. We could subdivide them entirely differently, say into sub-weeks, or bi-weeks and cut the 36-week year into 9-week divisions, subdivided into 3-week “months.”

There is a lunar and sidereal cycle, but our current conventions don’t actually match up to them, so convention trumps astronomy on the calendar.

I am not suggesting we change our clocks and calendars; convention works just fine. But I am saying we should recognize them merely as conventions. If Ramadan moves around our Julian calendar like a slipped clutch, that’s fine: It’s merely another convention.

We are used to seeing North at the top of a map. How disorienting it can be to see a Medieval map which puts South at the top.

Suits and ties? Convention. Lipstick? Convention. Men in pants, women in skirts? Convention. Just picture Amelia Earhart in jodhpurs standing next to Sean Connery in a kilt. Where are the bloomers and bustles of yesteryear? Conventions change.

Our version of marriage? Convention. There are other ways of organizing families. History is full of them. Patriarchy? Convention. There are perfectly successful matriarchies in the world.

The names of colors are conventional. We could divide and subdivide the spectrum in other ways. Different cultures, in fact, do divide them differently. The same way we think of pink and red as different colors, Russians think of dark and light blue, and have different names for them: Siniy and Goluboy. We could easily make a distinction between “sea green” and “leaf green” and give them distinct names.

colors

chopsticksThe musical scale is now more conventional than ever, as it has been squeezed into the well-tempered system. We now split an octave into 12 semitones; others find five tones in an octave plenty. Indian ragas may need up to 40. All conventions, taken inside their generating cultures as simply “the way things are.”

Why do we eat off round places with knives and forks? Other cultures favor square plates or chopsticks. Three meals a day? Not nutritionally determined. Four does for some; two for others. Compare the French croissant and coffee in the morning with the full English breakfast.

Zuni PuebloOur houses have front and back doors. Ancient Puebloan people did without doors altogether and clambered into their homes from their roofs down ladders.

Poems used to rhyme. Works great in Italian, with all those vowels, a bit harder in English, unknown in most cultures, which may value metrical rules over rhyme, or alliteration instead.

Driving on the right in the U.S.? On the left in the U.K.? Switching from one to the other in Sweden?

We each of us has in our mind a pattern of how we think the world is organized and constructed. Sometimes called the “Umwelt,” it is partly constructed from the ineluctable constraints of reality, such as gravity, light, day, night, hunger, thirst, the horizon and the wetness of the sea — and the rest is made up of convention. We seldom make a distinction between the two, and take the weekend for as natural a thing as we take ripening fruit.

This model of the universe does not feel learned, the way laws have to be learned, but are taken as the natural state of the world. The problem lies when we make prescriptive demands on others based on our private Umwelt. It is what feeds racism, for instance. When you have an internal model of the world that sees one race as superior or inferior, you then create laws requiring others to act according you your inner light (or lack of light). Yet, as we have seen, a good deal of this inner model is nothing but convention. It might be good to examine everything we believe with some skepticism.