
Quote of Caroline Tisdall, 1979, p. 210; as cited in Joseph Beuys and the Celtic Wor(l)d: A Language of Healing, Victoria Walters, LIT Verlag Münster, 2012, p. 180
1970's
Human Agency and Language (Cambridge: 1985), pp. 9-10
Quote of Caroline Tisdall, 1979, p. 210; as cited in Joseph Beuys and the Celtic Wor(l)d: A Language of Healing, Victoria Walters, LIT Verlag Münster, 2012, p. 180
1970's
Remarks after the Solvay Conference (1927)
Context: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.
“We feel free because we lack the very language to articulate our unfreedom.”
"Introduction: The Missing Ink", in Welcome to the Desert of the Real!: Five Essays on September 11 and Related Dates (2002), p. 2
Discourse no. 4; vol. 1, p. 94.
Discourses on Art
Oral history interview http://hdl.handle.net/11299/107362 by Philip L. Frana, 17 July 2002, Cambridge, England; Charles Babbage Institute, University of Minnesota.
The Status Of Linguistics As A Science (1929), p. 69 <!-- 1958 edition -->
Context: Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built upon the language habits of the group. No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached … We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.
Footnote at pp. 126-127; As cited in: Adam Schaff (1962). Introduction to semantics, p. 313-314
The Origins and Prehistory of Language, 1956
Yukihiro Matsumoto " I'm a Mormon, Ruby Author and a World-changer https://youtube.com/watch?v=bkh0gPf4Noc" by ComeUntoChrist.org on 2013-08-12.