“I had a feeling that Pandora's box contained the mysteries of woman's sensuality, so different from man's and for which man's language was inadequate. The language of sex had yet to be invented. The language of the senses was yet to be explored. D. H. Lawrence began to give instinct a language, he tried to escape the clinical, the scientific, which only captures what the body feels.”

Teaching as a Subversive Activity (1969)
Context: Scientific language, which Korzybski used as his model of sane language, is almost exclusively extensional and denotative, or at least tries to be. The language of the mentally ill, most obviously "un-sane," is almost totally intensional and connotative. This is the language that does not correspond to anything "out there," and this is, in fact, how and perhaps even why the user is mentally ill. Korzybski's concern with keeping the conscious "connection" or correspondence between language and verifiable referents is, for all practical purposes, paralleled by the process of psychotherapy. In this process, which is largely "just talk," the purpose is to foster closer and more accurate correspondence between the patient's language and externally verifiable meanings. As a semanticist would say, the process of psychotherapy is aimed at shifting the patient's word choices from those having a highly intensional, connotative meanings to others carrying more denotative meanings. A person suffering from paranoid schizophrenia might use perfectly "correct" English in an unassailably "logical" way, but the problem with his language is that it does not correspond to anything "out there."

"Poetry is Not a Luxury"
Sister Outsider: Essays and Speeches (1984)

On Seeing Plays (1990).
Context: It is mankind's discovery of language which more than any other single thing has separated him from the animal creation. Without language, what concept have we of past or future as separated from the immediate present? Without language, how can we tell anyone what we feel, or what we think? It might be said that until he developed language, man had no soul, for without language how could he reach deep inside himself and discover the truths that are hidden there, or find out what emotions he shared, or did not share, with his fellow men and women. But because this greatest gift of all gifts is in daily use, and is smeared, and battered and trivialized by commonplace associations, we too often forget the splendour of which it is capable, and the pleasures that it can give, from the pen of a master.

p, 125
Man a Machine (1747)

Source: Far from the Madding Crowd (1874), Ch. 51

Upon the Sovereign Sun (362)
Context: Come then, and let us celebrate in the best way we can the anniversary festival which the imperial city is keeping by sacrifices, with unusual splendour. And yet I feel how difficult it is for the human mind even to form a conception of that Sun who is not visible to the sense, if our notion of Him is to be derived from the Sun that is visible; but to express the same in language, however inadequately, is, perhaps, beyond the capability of man! To fitly explain His glory, I am very well aware, is a thing impossible; in lauding it, however, mediocrity seems the highest point to which human eloquence is able to attain.

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.

Stephen Bann ed. 'Midway: Letters from Ian Hamilton' Willmington Square Books 2014 (Letter to Pierre Garnier)

1950s, Atoms for Peace (1953)
Context: I feel impelled to speak today in a language that in a sense is new--one which I, who have spent so much of my life in the military profession, would have preferred never to use. That new language is the language of atomic warfare. The atomic age has moved forward at such a pace that every citizen of the world should have some comprehension, at least in comparative terms, of the extent of this development of the utmost significance to every one of us. Clearly, if the people of the world are to conduct an intelligent search for peace, they must be armed with the significant facts of today's existence.