“Now, it is unquestionable that language, and consequently the system of concepts which it translates, is the product of a collective elaboration. What it expresses is the manner in which society as a whole represents the facts of experience. The ideas which correspond to the diverse elements of language are thus collective representations. Even their contents bear witness to the same fact. In fact, there are scarcely any words among those which we usually employ whose meaning does not pass, to a greater or less extent, the limits of our personal experience. Very frequently a term expresses things which we have never perceived or experiences which we have never had or of which we have never been the witness. Even when we know some of the objects which it concerns, it is only as particular examples that serve to illustrate the idea which they would never have been able to form by themselves. Thus there is a great deal of knowledge condensed in the word which I never collected, and which is not individual; it even surpasses me to such an extent that I cannot even completely appropriate all its results. Which of us knows all the words of the language he speaks and the entire signification of each?”

— Émile Durkheim , book The Elementary Forms of the Religious Life

Source: The Elementary Forms of the Religious Life, 1912, p. 434

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Émile Durkheim 43

French sociologist (1858-1917) 1858–1917

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“Ebbinghaus: Language is a system of conventional signs that can be voluntarily produced at any time.
Croce: Language is articulated, limited sound organized for the purpose of expression.
Dittrich: Language is the totality of expressive abilities of individual human beings and animals capable of being understood by at least one other individual.
Eisler: Language is any expression of experiences by a creature with a soul.
B. Erdmann: Language is not a kind of communication of ideas but a kind of thinking: stated or formulated thinking. Language is a tool, and in fact a tool or organ of thinking that is unique to us as human beings.
Forbes: Language is an ordered sequence of words by which a speaker expresses his thoughts with the intention of making them known to a hearer.
J. Harris : Words are the symbols of ideas both general and particular: of the general, primarily, essentially and immediately; of the particular, only secondarily, accidentally and mediately.
Hegel: Language is the act of theoretical intelligence in its true sense, for it is its outward expression.
Jespersen: Language is human activity which has the aim of communicating ideas and emotions.
Jodl: Verbal language is the ability of man to fashion, by means of combined tones and sounds based on a limited numbers of elements, the total stock of his perceptions and conceptions in this natural tone material in such a way that this psychological process is clear and comprehensible to others to its least detail.
Kainz : Language is a structure of signs, with the help of which the representation of ideas and facts may be effected, so that things that are not present, even things that are completely imperceptible to the senses, may be represented.
De Laguna: Speech is the great medium through which human co-operation is brought about.
Marty: Language is any intentional utterance of sounds as a sign of a psychic state.
Pillsbury-Meader: Language is a means or instrument for the communication of thought, including ideas and emotions.
De Saussure: Language is a system of signs expressive of ideas.
Schuchardt. The essence of language lies in communication.
Sapir: Language is a purely human and non-instinctive method of communicating ideas, emotions and desires by means of a system of voluntarily produced symbols.”

Géza Révész (1878–1955) Hungarian psychologist and musicologist

Footnote at pp. 126-127; As cited in: Adam Schaff (1962). Introduction to semantics, p. 313-314
The Origins and Prehistory of Language, 1956

“For a large class of cases — though not for all — in which we employ the word meaning it can be explained thus: the meaning of a word is its use in the language.”

Ludwig Wittgenstein book Philosophical Investigations

§ 43, this has often been quoted as simply: The meaning of a word is its use in the language.
Philosophical Investigations (1953)

“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)

“All [knowledge] comes from experience, it is true, but experience is nothing if it does not form collections of similar facts. Now, to make collections is to count.”

Pierre Charles Alexandre Louis (1787–1872) French physician

Letter to Jean Cruveilhier (1837), as quoted by William Coleman, Death is a Social Disease: Public Health and Political Economy in Early Industrial France (1982)

“We pass at once into the magnificent edifice which bears the name of Panini as its architect and which justly commands the wonder and admiration of everyone who enters, and which, by the very fact of its sufficing for all the phenomenon which language presents, bespeaks at once the marvelous ingenuity of its inventor and his profound penetration of the entire material of the language.”

Pāṇini ancient Sanskrit grammarian

Albrecht Weber in: Progress in Drug Research / Fortschritte der Arzneimittelforschung / Progrès des Recherches Pharmaceutiques http://download.springer.com/static/pdf/268/bfm%253A978-3-0348-7078-8%252F1.pdf?auth66=1419562349_15c515850884730be93b3e4cadfc447d&ext=.pdf, springer.com

“The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world.”

Ludwig Wittgenstein (1889–1951) Austrian-British philosopher

1920s, Tractatus Logico-Philosophicus (1922)
Context: This remark provides the key to the problem, how much truth there is in solipsism. For what the solipsist means is quite correct; only it cannot be said, but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language (of that language which alone I understand) mean the limits of my world. (5.62)

“Our knowledge is composed not of facts, but of the relations which facts and ideas bear to themselves and to each other; and real knowledge consists not in an acquaintance with facts, which only makes a pedant, but in the use of facts, which makes a philosopher.”

Henry Thomas Buckle (1821–1862) English historian

" The Influence Of Women On The Progress Of Knowledge http://www.public.coe.edu/~theller/soj/u-rel/buckle.html". Lecture given at the Royal Institution 19 March 1858. In: The Miscellaneous and Posthumous Works of Henry Thomas Buckle (1872)

“Before going any further may we take it that the object of art is to obtain a partial revelation of that which is beyond human senses and human faculties – of that, in fact, which is spiritual? And that the means which we employ to induce this revelation are those very senses and faculties themselves?”

Ralph Vaughan Williams (1872–1958) English composer

"The Letter and the Spirit", in the journal Music and Letters, vol. 1 (1920) p. 88.

“But because of the way in which depictions represent, there is a correspondence between parts and spatial relations of the representation and those of the object; this structural mapping, which confers a type of resemblance, underlies the way images convey specific content. In this respect images are like pictures. Unlike words and symbols, depictions are not arbitrarily paired with what they represent.”

Stephen Kosslyn (1948) American psychologist

Stephen M. Kosslyn, ‎William L. Thompson, ‎Giorgio Ganis (2006), The Case for Mental Imagery. p. 44; Cited in: Michael R. W. Dawson (2013). Mind, Body, World: Foundations of Cognitive Science. p. 108

“Yiddish, the language which will ever bear witness to the violence and murder inflicted on us, bear the marks of our expulsions from land to land, the language which absorbed the wails of the fathers, the laments of the generations, the poison and bitterness of history, the language whose precious jewels are the undried, uncongealed Jewish tears.”

Isaac Leib Peretz (1852–1915) Yiddish language author and playwright

"Manginot HaZman". HaAsif, 1886, p. 729f.

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Émile Durkheim 43

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