“The violent subjugation of the Palestinians, Iraqis, and Afghans will only ensure that those who oppose us will increasingly speak to us in the language we speak to them—violence.”

Source: Phenomenology of Perception (1945), p. 349

Source: "The Failure of Nonviolence" (2013) https://theanarchistlibrary.org/library/peter-gelderloos-the-failure-of-nonviolence, Chapter 1. Violence Doesn't Exist

A Language Older Than Words (2000)

Variant: Let the music speak to us of tonight, in a happier language than our own.
Source: The Woman in White

Source: https://www.vanguardngr.com/2021/03/kidnap-of-schoolgirls-stop-paying-ransom-to-criminals-solanke-tells-fg/ Folake Solanke in 2021 speaking out against the ills in society.

Source: Textual politics: Discourse and social dynamics, 1995, p. 1

Source: The Monkey Grammarian (1974), Ch. 4
Ch. 4 -->
Context: Fixity is always momentary. But how can it always be so? If it were, it would not be momentary — or would not be fixity. What did I mean by that phrase? I probably had in mind the opposition between motion and motionlessness, an opposition that the adverb always designates as continual and universal: it embraces all of time and applies to every circumstance. My phrase tends to dissolve this opposition and hence represents a sly violation of the principle of identity. I say “sly” because I chose the word momentary as an adjectival qualifier of fixity in order to tone down the violence of the contrast between movement and motionlessness. A little rhetorical trick intended to give an air of plausibility to my violation of the rules of logic. The relations between rhetoric and ethics are disturbing: the ease with which language can be twisted is worrisome, and the fact that our minds accept these perverse games so docilely is no less cause for concern. We ought to subject language to a diet of bread and water if we wish to keep it from being corrupted and from corrupting us. (The trouble is that a-diet-of-bread-and-water is a figurative expression, as is the-corruption-of-language-and-its-contagions.) It is necessary to unweave (another metaphor) even the simplest phrases in order to determine what it is that they contain (more figurative expressions) and what they are made of and how (what is language made of? and most important of all, is it already made, or is it something that is perpetually in the making?). Unweave the verbal fabric: reality will appear. (Two metaphors.) Can reality be the reverse of the fabric, the reverse of metaphor — that which is on the other side of language? (Language has no reverse, no opposite faces, no right or wrong side.) Perhaps reality too is a metaphor (of what and/or of whom?). Perhaps things are not things but words: metaphors, words for other things. With whom and of what do word-things speak? (This page is a sack of word-things.) It may be that, like things which speak to themselves in their language of things, language does not speak of things or of the world: it may speak only of itself and to itself.

Peter Gelderloos, How Nonviolence Protects the State http://theanarchistlibrary.org/library/peter-gelderloos-how-nonviolence-protects-the-state (Cambridge, MA: South End Press, 2007), 37.

Source: Science is Not Enough (1967), p. 28 - 29
Context: We puzzle as to whether the universe is bounded or extends forever; whether, indeed, it may only be one universe among many. We speculate as to whether our universe began in a vast explosion, whether it pulsates between utter compression and wide diffusion, whether it is self-renewing and thus unchanged forever. And we are humble.
But science teaches more than this. It continually reminds us that we are still ignorant and there is much to learn. Time and space are interconnected in strange ways; there is no absolute simultaneity. Within the atom occur phenomena concerning which visualization is futile, to which common sense, the guidance from our everyday experience, has no application, which yield to studies by equations that have no meaning except that they work. Mass and energy transform one into another, Gravitation, the solid rock on which Newton built, may be merely a property of the geometry of the cosmos. Life, as its details unfold before us, becomes ever more intricate, emphasizing more and more our wonder that its marvelous functioning could have been produced by chance and time. The human mind, merely in its chemical and physical aspects, takes on new inspiring attributes.
And what is the conclusion? He who follows science blindly, and who follows it alone, comes to a barrier beyond which he cannot see. He who would tell us with the authority of scholarship a complete story of why we exist, of our mission here, has a duty to speak convincingly in a world where men increasingly think for themselves. Exhortation needs to be revised, not to weaken its power, but to increase it, for men who are no longer in the third century. As this occurs, and on the essential and central core of faith, science will of necessity be silent.
But its silence will be the silence of humility, not the silence of disdain. A belief may be larger than a fact. A faith that is overdefined is the very faith most likely to prove inadequate to the great moments of life.