“ 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

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S. I. Hayakawa 27

American politician 1906–1992

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“SPAN ID=A_frustrated_or_unhappy_animal> 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.”

S. I. Hayakawa book Language in Thought and Action

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

“Everyone who knows something about the dangers of reflection and the dangerous walk along the road of reflection also knows that it is dubious when a person, instead of getting out of the tension through resolution and action, becomes productive about his state in tension. Then there is no effort to get out of the state, but reflection fixes the situation for reflection and thereby fixes the man. The more richly thoughts and expressions offer themselves, the more briskly the productivity advances-in the wrong direction-the more dangerous it becomes and the more it hides from the person, concerned that his work, his extremely strenuous work, his very interesting (perhaps also for a third party who has a total view) work, is a work of bogging himself down deeper and deeper. That is, he does not work himself loose but works himself fast and becomes interesting to himself by reflecting on the tension and diverts himself with an utterly piecemeal productivity about detached details, with isolated short articles.”

Sören Kierkegaard (1813–1855) Danish philosopher and theologian, founder of Existentialism

The Book of Adler, by Søren Kierkegaard, Hong 1998 p. 127
1840s, The Book on Adler (1846-1847)

“The simplified notion of self-interest used by our political and social science cannot tolerate the tension between one’s own and the good, for that tension leaves human behavior unpredictable.”

Harvey Mansfield (1932) Author, professor

How to Understand Politics: What the Humanities Can Say to Science (2007)
Context: The simplified notion of self-interest used by our political and social science cannot tolerate the tension between one’s own and the good, for that tension leaves human behavior unpredictable. One cannot penetrate into every individual’s private thoughts, and there is no clear way to judge among different conceptions of the good. So in order to overcome the tension, science tries to combine one’s own and the good in such a way as to preserve neither. It generalizes one’s own as the interest of an average or, better to say, predictable individual who lives his life quantifiably so as to make its study easier for the social scientist. And for the same purpose it vulgarizes the good by eliminating the high and the mighty in our souls (not to mention the low and vicious), transforming our aspiration to nobility and truth into personal preferences of whose value science is incognizant, to which it is indifferent.

“…any move made in a state of tension will be of more important, and will have more results, than it would have made in a state of eqilibrium. In times of maximum tension this importance will rise to an infinite degree.”

Carl von Clausewitz book On War

On War (1832), Book 3

“The history of science—especially physics—has in part been the tension between the natural tendency to project our everyday experience on the universe and the universe's noncompliance…”

Carl Sagan (1934–1996) American astrophysicist, cosmologist, author and science educator

The Varieties of Scientific Experience: A Personal View of the Search for God (2006)

“Unitary man escapes these confusions through his recognition that one factor is of supreme importance: the maturity proper to man can only come through the experience of adult unity. This experience may come in many ways, but it means that the individual has, for the moment, outgrown the sense of any division, either within himself of from others, through a mature relations to at least one other person. Tension is inherent in the process, but tension does not become frustrating conflict if the overriding unity is realized.”

Lancelot Law Whyte (1896–1972) Scottish industrial engineer

Source: The Next Development in Man (1948), p. 255

“Growing inequality is linked to poor economic performance, greater instability, more social tension, insecurity and unhappiness.”

Vince Cable (1943) British Liberal Democrat politician

Vince Cable warns inherited wealth is fuelling inequality https://www.bbc.co.uk/news/uk-politics-41168093, BBC News, 6 September 2017
2017

“There is movement and movement. There are movements of small tension and movements of great tension and there is also a movement which our eyes cannot catch although it can be felt. In art this state is called dynamic movement. This special movement was discovered by the futurists as a new and hitherto unknown phenomenon in art, a phenomenon which some Futurists were delighted to reflect.”

Kazimir Malevich (1879–1935) Russian and Soviet artist of polish descent

Quote c. 1915, in: 'Cubofuturism', Malevich, in his Essays on Art, op. cit., vol 2; as quoted in Futurism, ed. By Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008, p. 59
1910 - 1920

“The pressure of an all-powerful totalitarian state creates an emotional tension in its citizens that determines their acts.”

Czeslaw Milosz book The Captive Mind

The Captive Mind (1953)
Context: The pressure of an all-powerful totalitarian state creates an emotional tension in its citizens that determines their acts. When people are divided into "loyalists" and "criminals" a premium is placed on every type of conformist, coward, and hireling; whereas among the "criminals" one finds a singularly high percentage of people who are direct, sincere, and true to themselves.

“There has long been a tension between those who describe themselves as realists or idealists — a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values around the world.
I reject these choices.”

Barack Obama (1961) 44th President of the United States of America

2009, Nobel Prize acceptance speech (December 2009)
Context: There has long been a tension between those who describe themselves as realists or idealists — a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values around the world.
I reject these choices. I believe that peace is unstable where citizens are denied the right to speak freely or worship as they please; choose their own leaders or assemble without fear. Pent-up grievances fester, and the suppression of tribal and religious identity can lead to violence. We also know that the opposite is true. Only when Europe became free did it finally find peace. America has never fought a war against a democracy, and our closest friends are governments that protect the rights of their citizens. No matter how callously defined, neither America's interests — nor the world's — are served by the denial of human aspirations.

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S. I. Hayakawa 27

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