“The semanticists are exactly wrong in regarding language as an obstruction or series of pitfalls. Language, on the contrary, appears as a great storehouse of universal memory, or it may be said to serve as a net, not imprisoning us but supporting us and aiding us to get at a meaning beyond present meaning through the very fact that it embodies others’ experiences.”

Source: Ideas have Consequences (1948), p. 158.

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Richard M. Weaver110

American scholar 1910–1963

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“When I speak of language, I do not only mean poetic or verbal language: I am thinking of the language of mathematics, of physics, et cetera. It is a fascinating topic. Language is an interface between us and the world. Beyond language there is nothing but pure mystical contemplation of the universe.”

Caterina Davinio (1957) Italian writer

Source: Virtual Mercury House. Planetary & Interplanetary Events, p. 48

“It is not the literal past, the 'facts' of history, that shape us, but images of the past embodied in language.”

Brian Friel (1929–2015) Irish dramatist, author and theatre director

“[interpersonal meaning] embodies all use of language to express social and personal relations, including all forms of the speaker's intrusion into the speech situation and the speech act.”

Michael Halliday (1925–2018) Australian linguist

Source: 1970s and later, Explorations in the functions of language, 1973, p. 41 cited in: Sin-wai Chan (2004) A dictionary of translation technology. p. 113.

“Prose uses the medium of language whilst poetry serves language and explores it.”

Michael Schmidt (poet) (1947) American poet

The Great Modern Poets, London, 2006

“According to Husserl, that 'act of meaning', or the use of a given phrase as an expression of a certain language, consists in the fact that a sensory content appears in consciousness, by means of which one might think visually about that phrase, should that content be joined by an appropriate intention directed to that phrase. But when a given phrase is used as an expression belonging to a certain language, then that sensory content is joined by another intention, not necessarily a representative one, which is however in principle directed to something other than that phrase itself. Together with the sensory content in question, that intention makes up a uniform experience, but neither the experiencing of that sensory content, nor that intention is a complete, independent experience. Both the one and the other are non-independent parts of the experience as a whole. The meaning of a given expression (as a type) would be, according to Husserl, the type under which that intention joined to the sensory content must fall if the given phrase is to be used as an expression belonging precisely to that language”

Kazimierz Ajdukiewicz (1890–1963) Philosopher, logician

Kazimierz Ajdukiewicz, On the Meaning of Expressions, Lwow 1931. (original title: O znaczeniii wyrazen.) p. 19-20; as cited in: Schaff (1962;299)

“No language is justly studied merely as an aid to other purposes. It will in fact better serve other purposes, philological or historical, when it is studied for love, for itself.”

John Ronald Reuel Tolkien (1892–1973) British philologist and author, creator of classic fantasy works

English and Welsh (1955)

“.. in spite of the fact that it often feels as though the meaning of words and sentences were conveyed to us by the sounds of speech or the signs on a printed page, It is easy to show that meanings do not travel through space and must under all circumstances be constructed in the head of the language users.”

Ernst von Glasersfeld (1917–2010) German philosopher

Von Glasersfeld (1989, p. 444) cited in: Wolff-Michael Roth (2011) Passibility: At the Limits of the Constructivist Metaphor. p. 110

“"It is a net," said Horseface, "useful for the fishing of the universe."
Enid crinkled up her face, staring at what he called a net. It was a flimsy thing and it had no shape.
"Certainly," she said, "you would not go fishing the universe in so slight a thing as this."
"Time means nothing to it," said Horseface, "nor does space. It is independent of both time and space except as it makes use of them."”

Clifford D. Simak Highway of Eternity

Highway of Eternity (1986)

“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.”

Niels Bohr (1885–1962) Danish physicist

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.

““It is not right to want to die,” the Summoner said….“For the very old, the very ill, it may be. But life is given us. Surely it’s wrong not to hold and treasure that great gift!”
“Death also is given us,” said the king.”

Ursula K. Le Guin (1929–2018) American writer

Source: Earthsea Books, The Other Wind (2001), Chapter 5 “Rejoining” (p. 284)

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Richard M. Weaver110

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