S. I. Hayakawa: Other

S. I. Hayakawa was American politician. Explore interesting quotes on other.
S. I. Hayakawa: 54 quotes0 likes

“SPAN ID=All_fashionable_clothes> All fashionable clothes, as Thorstein Veblen has pointed out in his Theory of the Leisure Class (1899), are highly symbolic: materials, cut, and ornament are dictated only to a slight degree by consideration of warmth, comfort, or practicability. The more we dress up in fine clothes, the more we restrict our freedom of action. But by means of delicate embroideries, easily soiled fabrics, starched shirts, high heels, long and pointed fingernails. and other such sacrifices of comfort, the wealthy classes manage to symbolize, among other things, the fact that they don't have to work for a living.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Symbolic Process, pp. 24-25

“SPAN ID=The_process_by>The process by means of which human beings can arbitrarily make certan things stand for other things may be called the symbolic process. Whenever two or more human beings can communicate with each other, they can, by agreement, make anything stand for anything. For example, here are two symbols:
X Y
We can agree to let X stand for buttons and Y for bows; then we can freely change our agreement and let X stand for […] North Korea, and Y for South Korea. We are, as human beings, uniquely free to manufacture and manipulate and assign values to our symbols as we please. Indeed, we can go further by making symbols that stand for symbols. […] This freedom to create symbols of any assigned value and to create symbols that stand for symbols is essential to what we call the symbolic process.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Symbolic Process, p. 24

“ A frustrated or unhappy animal can do relatively little about its tensions. A human being, however, with an extra dimension (the world of symbols) to move around in, not only undergoes experience, but he also symbolizes his experience to himself. Our states of tension--especially the unhappy tensions -- become tolerable as we manage to state what is wrong -- to get it said -- whether to a sympathetic friend, or on paper to a hypothetical sympathetic reader, or even to oneself. If our symbolizations are adequate and sufficiently skillful, our tensions are brought symbolically under control. To achieve this control, one may employ what Kenneth Burke has called "symbolic strategies" -- that is, ways of reclassifying our experiences so that they are "encompassed" and easier to bear. Whether by processes of "pouring out one's heart" or by "symbolic strategies" or by other means, we may employ symbolizations as mechanisms of relief when the pressures of a situation become intolerable. ”

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), Bearing the Unbearable, p. 144-145

“SPAN ID=Indeed> Indeed, most of the time when we are listening to the noises people make or looking at the black marks on paper that stand for such noises, we are drawing upon the experiences of others in order to make up for what we ourselves have missed. Obviously the more an individual can make use of the nervous systems of others to supplement his own, the easier it is for him to survive. And, of course, the more individuals there are in a group cooperating by making helpful noises at each other, the better it is for all -- within the limits, naturally, of the group's talents for social organization. […] Societies, both animal and human, might almost be regarded as huge cooperative nervous system.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), Cooperation, p. 11

“ To be able to read and write, therefore, is to learn to profit by and take part in the greatest of human achievements -- that which makes all other achievements possible --namely, the pooling of our experiences in great cooperative stores of knowledge, available […] to all. From the warning cry of primitive man to the latest newsflash or scientific monograph, language is social. Cultural and intellectual cooperation is the great principle of human life. ”

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Pooling of Knowledge, p. 14

“ However obvious these facts may appear at first glance, they are actually not so obvious as they seem except when we take special pains to think about the subject. Symbols and things symbolized are independent of each other; nevertheless, we all have a way of feeling as if […] there were necessary connections. For example, there is a vague sense we all have that foreign languages are inherently absurd; foreigners have such funny names for things, and why can't they call things by their right names? This feeling exhibits itself most strongly in those tourists who seem to believe that they can make the natives of any country understand English if they shout loud enough. Like the little boy who was reported to have said, "Pigs are called pigs because they are such dirty animals," they feel that the symbol is inherently connected in some way with the thing symbolized. Then there are the people who feel that since snakes are "nasty, slimy creatures" (incidentally, snakes are not slimy), the word "snake" is a nasty, slimy word.”

S. I. Hayakawa book Language in Thought and Action

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Source: Language in Thought and Action (1949), Language as Symbolism, p. 27

“SPAN ID=Whether_he_realizes>Whether he realizes it or not, however, Mr. Mets is affected every hour of his life not only by the words he hears and uses, but also by his unconscious assumptions about language. […] Such unconscious assumptions determine the effect that words have on him -- which in turn determines the way he acts, whether wisely or foolishly. Words -- the way he uses them and the way he takes them when spoken by others -- largely shape his beliefs, his prejudices, his ideals, his aspirations. They constitute the moral and intellectual atmosphere in which he lives -- in short, his semantic environment.”

S. I. Hayakawa book Language in Thought and Action

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Source: Language in Thought and Action (1949), The Niagara of Words, p. 18

“SPAN ID=A_human_being> A human being, then, is never dependent on his own experience alone for his information. Even in a primitive culture he can make use of the experience of his neighbors, friends, and relatives, which they communicate to him by means of language. Therefore, instead of remaining helpless because of the limitations of his own experience and knowledge, instead of having to discover what others have already discovered, instead of explporing the false traits they explored and repeating their errors, he can go on from where they left off.”

S. I. Hayakawa book Language in Thought and Action

Language, that is to say, makes progress possible. </SPAN>
Source: Language in Thought and Action (1949), The Pooling of Knowledge, p. 12

“SPAN ID=In_the_case> In the case of drama (stage, movies, television ), there appear to be people in almost every audience who never quite fully realize that a play is a set of fictional, symbolic representations. An actor is one who symbolizes other people, real or imagined. […] Also some years ago it was reported that when Edward G. Robinson, who used to play gangster roles with extraordinary vividness, visited Chicago, local hoodlums would telephone him at his hotel to pay their professional respects.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Pitfalls of Drama, pp. 27-28

“From the moment he switches on an early-morning news broadcast until he falls asleep at night over a novel or a magazine, he is, like all other people living in modern civilized conditions, swimming in words. Newspaper editors, politicians, salesmen, disc jockeys, columnists, luncheon club speakers, and clergymen; colleagues at work, friends, relatives, wife and children; market reports, direct-mail advertising, books, and billboards -- all are assailing him with words all day long. […] ”

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Niagara of Words, p. 15

“SPAN ID=What_we_call_things> What we call things and where we draw the line between one class of things and another depend upon the interests we have and the purposes of the classification. For example, animals are classified in one way by the meat industry, in a different way by the leather industry, in another different way by the fur industry, and in a still different way by the biologist. None of these classifications is any more final than any of the others; each of them is useful for its purpose.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), Giving Things Names, p. 209-210

“SPAN ID=We_live_in>We live in a highly competitive society, each of us trying to outdo the other in wealth, in popularity or social prestige, in dress, in scholastic grades or golf scores. […] One is often tempted to say that conflict, rather than cooperation, is the great governing principle of human life.

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Pooling of Knowledge, p. 14