Quotes about language

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Word Play (1974)
Context: This inseparableness of everything in the world from language has intrigued modern thinkers, most notably Ludwig Wittgenstein... If its limits—that is, the precise point at which sense becomes nonsense—could somehow be defined, then speakers would not attempt to express the inexpressible. Therefore, said Wittgenstein, do not put too great a burden upon language. Learn its limitations and try to accommodate yourself to them, for language offers all the reality you can ever hope to know.

Preface.
A Treatise on Language: Or, The Relation which Words Bear to Things, in Four Parts (1836)
Context: All that the book contains is the elucidation of but one precept: namely, to interpret language by nature. We [generally and incorrectly] reverse the rule and interpret nature by language.

Word Play (1974)
Context: The colors that a speaker "sees" often depend very much on the language he speaks, because each language offers its own high-codability color terms.

2010s, Farewell Speech (2017)
Context: These men and women show them that those kids matter; that they have something to offer; that no matter where they're from or how much money their parents have, no matter what they look like or who they love or how they worship or what language they speak at home, they have a place in this country.
And as I end my time in the White House, I can think of no better message to send our young people in my last official remarks as First Lady. So for all the young people in this room and those who are watching, know that this country belongs to you—to all of you, from every background and walk of life. If you or your parents are immigrants, know that you are part of a proud American tradition — the infusion of new cultures, talents and ideas, generation after generation, that has made us the greatest country on earth.

"R. S. Thomas in conversation with Molly Price-Owen" in The David Jones Journal R. S. Thomas Special Issue (Summer/Autumn 2001)
Context: True Christianity at its most profound is as good as you get. … I think I've been lucky in the period which I've lived through because obviously I would have been for the chop in earlier days. The Inquisition would have rooted me out; even in the 19th century I would probably have been had up by a Bishop and asked to change my views, or to keep them to myself etc.... I think that so much of our Christian beliefs … are an attempt to convey through language something which is unsayable.

Source: Vestiges of the Natural History of Creation (1844), p. 311
Context: Now, as the inferior animals were all in being before man, there was language upon earth long ere the history of our race commenced. The only additional fact in the history of language, which was produced by our creation, was the rise of a new mode of expression—namely that by sound-signs produced by the vocal organs. In other words, speech was the only novelty in this respect attending the creation of the human race.

The Art of Doing Science and Engineering: Learning to Learn (1991)
Context: The fundamentals of language are not understood to this day.... Until we understand languages of communication involving humans as they are then it is unlikely many of our software problems will vanish.

Source: On the Kabbalah and Its Symbolism (1960), Ch. 2 : The Meaning of the Torah in Jewish Mysticism<!-- , p. 35 -->
Context: Here I need not go into the paradoxes and mysteries of Kabbalis­tic theology concerned with the seflroth and their nature. But one important point must be made. The process which the Kabbalists described as the emanation of divine energy and divine light was also characterized as the unfolding of the divine language. This gives rise to a deep-seated parallelism between the two most im­portant kinds of symbolism used by the Kabbalists to communi­cate their ideas. They speak of attributes and of spheres of light; but in the same context they speak also of divine names and the letters of which they are composed. From the very beginnings of Kabbalistic doctrine these two manners of speaking appear side by side. The secret world of the godhead is a world of language, a world of divine names that unfold in accordance with a law of their own. The elements of the divine language appear as the letters of the Holy Scriptures. Letters and names are not only conventional means of communication. They are far more. Each one of them represents a concentration of energy and expresses a wealth of meaning which cannot be translated, or not fully at least, into human language. There is, of course, an obvious dis­crepancy between the two symbolisms. When the Kabbalists speak of divine attributes and sefiroth, they are describing the hid­den world under ten aspects; when, on the other hand, they speak of divine names and letters, they necessarily operate' with the twenty-two consonants of the Hebrew alphabet, in which the Torah is written, or as they would have said, in which its secret essence was made communicable.

Dune Genesis (1980)
Context: No matter how finely you subdivide time and space, each tiny division contains infinity.
But this could imply that you can cut across linear time, open it like a ripe fruit, and see consequential connections. You could be prescient, predict accurately. Predestination and paradox once more.
The flaw must lie in our methods of description, in languages, in social networks of meaning, in moral structures, and in philosophies and religions — all of which convey implicit limits where no limits exist. Paul Muad'Dib, after all, says this time after time throughout Dune.

As quoted in Management and the Computer of the Future (1962) by Sloan School of Management, p. 273
Context: We must include in any language with which we hope to describe complex data-processing situations the capability for describing data. We must also include a mechanism for determining the priorities to be applied to the data. These priorities are not fixed and are indicated in many cases by the data.
Thus we must have a language and a structure that will take care of the data descriptions and priorities, as well as the operations we wish to perform. If we think seriously about these problems, we find that we cannot work with procedures alone, since they are sequential. We need to define the problem instead of the procedures. The Language Structures Group of the Codasyl Committee has been studying the structure of languages that can be used to describe data-processing problems. The Group started out by trying to design a language for stating procedures, but soon discovered that what was really required was a description of the data and a statement of the relationships between the data sets. The Group has since begun writing an algebra of processes, the background for a theory of data processing.
Clearly, we must break away from the sequential and not limit the computers. We must state definitions and provide for priorities and descriptions of data. We must state relationships, not procedures.

The Artful Universe (1995)

Preface (Scribner edition, 1872) <!-- New York, Scribner p xxi -->
Chips from a German Workshop (1866)
Context: Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.
And even to us at home, a wider view of the religious life of the world may teach many a useful lesson.

Source: Beatrice & Virgil (2010), p. 23
Context: Colonialism is a terrible bane for a people upon whom it is imposed, but a blessing for a language. English's drive to exploit the new and the alien, its zeal in robbing words from other languages, its incapacity to feel qualms over the matter, its museum-size overabundance of vocabulary, its shoulder-shrug approach to spelling, its don't-worry-be-happy concern for grammar—the result was a language whose colour and wealth Henry loved. In his entirely personal experience of [languages], English was jazz music, German was classical music, French was ecclesiastical music, and Spanish was music from the streets. Which is to say, stab his heart and it would bleed French, slice his brain open and its convolutions would be lined with English and German, and touch his hands and they would feel Spanish.

As quoted in "Primo Levi and Translation" http://www.leeds.ac.uk/bsis/98/98pltrn.htm by David Mendel http://findarticles.com/p/articles/mi_qn4158/is_20070320/ai_n18738601/print, in Bulletin of the Society for Italian Studies (1998)
Context: Translation is difficult work because the barriers between languages are higher than is generally thought … knowing how to avoid the traps is not enough to make a good translator. The task is more arduous; it is a matter of transferring from one language to another the expressive force of the text, and this is a superhuman task, so much so that some celebrated translations (for example that of the Odyssey into Latin and the Bible into German) have marked transformations in the history of our civilisation.
Nonetheless, since writing results from a profound interaction between the creative talent of the writer and the language in which he expresses himself, to each translation is coupled an inevitable loss, comparable to the loss of changing money. This diminution varies in degree, great or small according to the ability of the translator and the nature of the original text. As a rule it is minimal for technical or scientific texts (but in this case the translator, in addition to knowing the two languages, needs to understand what he is translating; possess, that is to say, a third competence). It is maximal for poetry...

Source: Lullaby (2002), Chapter 3
Context: You turn up your music to hide the noise. Other people turn up their music to hide yours. You turn up yours again. Everyone buys a bigger stereo system. This is the arms race of sound You don't win with a lot of treble. This isn't about quality. It's about volume. This isn't about music. This is about winning. You stomp the competition with the bass line. You rattle windows. You drop the melody line, and shout the lyrics. You put in foul language and come down hard on each cussword. You dominate. This is really about power.

The Other World (1657)
Context: I learned to understand their language and to speak it a little. Immediately the news spread throughout the kingdom that two little wild men had been discovered. We were smaller than everybody else because the wilderness had provided us with such bad food. And it was a genetic defect that caused us to have forelimbs that weren't strong enough to support us.
This belief gained strength through repetition despite the priests of the country. They opposed it, saying that it was an awful impiety to believe that not only animals but monsters might be of the same species as they.

Language Education in a Knowledge Context (1980)
Context: As one learns the language of a subject, one is also learning what the subject is.... what we call a subject consists mostly, if not entirely, of its language. If you eliminate all the words of a subject, you have eliminated the subject.

Source: Liberty, Equality, Fraternity (1873-1874), Ch. 4
Context: Men have an all but incurable propensity to try to prejudge all the great questions which interest them by stamping their prejudices upon their language. Law, in many cases, means not only a command, but a beneficent command. Liberty means not the bare absence of restraint, but the absence of injurious restraint. Justice means not mere impartiality in applying general rules to particular cases, but impartiality in applying beneficent general rules to particular cases. Some people half consciously use the word "true" as meaning useful as well as true. Of course language can never be made absolutely neutral and colourless; but unless its ambiguities are understood, accuracy of thought is impossible, and the injury done is proportionate to the logical force and general vigour of character of those who are misled.

Black Boy (1945)

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 16. How the Stranger Vainly Endeavoured to Reveal to Me in Words the Mysteries of Spaceland
Context: You are living on a Plane. What you style Flatland is the vast level surface of what I may call a fluid, on, or in, the top of which you and your countrymen move about, without rising above it or falling below it.I am not a plane Figure, but a Solid. You call me a Circle; but in reality I am not a Circle, but an infinite number of Circles, of size varying from a Point to a Circle of thirteen inches in diameter, one placed on the top of the other. When I cut through your plane as I am now doing, I make in your plane a section which you, very rightly, call a Circle. For even a Sphere — which is my proper name in my own country — if he manifest himself at all to an inhabitant of Flatland — must needs manifest himself as a Circle.Do you not remember — for I, who see all things, discerned last night the phantasmal vision of Lineland written upon your brain — do you not remember, I say, how, when you entered the realm of Lineland, you were compelled to manifest yourself to the King, not as a Square, but as a Line, because that Linear Realm had not Dimensions enough to represent the whole of you, but only a slice or section of you? In precisely the same way, your country of Two Dimensions is not spacious enough to represent me, a being of Three, but can only exhibit a slice or section of me, which is what you call a Circle.The diminished brightness of your eye indicates incredulity. But now prepare to receive proof positive of the truth of my assertions. You cannot indeed see more than one of my sections, or Circles, at a time; for you have no power to raise your eye out of the plane of Flatland; but you can at least see that, as I rise in Space, so my sections become smaller. See now, I will rise; and the effect upon your eye will be that my Circle will become smaller and smaller till it dwindles to a point and finally vanishes.There was no "rising" that I could see; but he diminished and finally vanished. I winked once or twice to make sure that I was not dreaming. But it was no dream. For from the depths of nowhere came forth a hollow voice — close to my heart it seemed — "Am I quite gone? Are you convinced now? Well, now I will gradually return to Flatland and you shall see my section become larger and larger."Every reader in Spaceland will easily understand that my mysterious Guest was speaking the language of truth and even of simplicity. But to me, proficient though I was in Flatland Mathematics, it was by no means a simple matter.

Letter IV
The Nemesis of Faith (1849)
Context: Who shall say that those poor peasants were not acting in the spirit we most venerate, most adore; that theirs was not the true heart language which we cannot choose but love? And what has been their reward? They have sent down their name to be the by-word of all after ages; the worst reproach of the worst men — a name convertible with atheism and devil-worship.

Source: The Life of Poetry (1949), p. 181
Context: The creation of a poem, or mathematical creation, involves so much sense of arrival, so much selection, so much of the desire that makes choice — even though one or more of these may operate in the unconscious or partly conscious work-periods before the actual work is achieved — that the questions raised are very pertinent.... The poet chooses and selects and has that sense of arrival as the poem ends; he is expressing what it feels like to arrive at his meanings. If he has expressed that well, his reader will arrive at his meanings. The degree of appropriateness of expression depends on the preparing. By preparing I mean allowing the reader to feel the interdependences, the relations, within the poem.
These inter-dependences may be proved, if you will allow the term, in one or more ways: the music by which the syllables resolve may lead to a new theme, as in a verbal music, or to a climax, a key-relationship which makes — for the moment — an equilibrium; the images may have established their own progression in such a way that they serve to mark the poem’s development; the tensions and attractions between the poem’s meanings may mark its growth, as they must if the poem is to achieve its form.
A poem is an imaginary work, living in time, indicated in language. It is and it expresses; it allows us to express.

Introduction: What is Literature?, p. 2
1980s, Literary Theory: An Introduction (1983)
Context: Literature transforms and intensifies ordinary language, deviates systematically from everyday speech. If you approach me at a bus stop and murmur "Thou still unravished bride of quietness," then I am instantly aware that I am in the presence of the literary.

Source: The Nature and Authority of Scripture (1995), p. 20
Context: The famous Rgveda text, "One is the Truth, the sages speak of it differently" (1.64.46), is often employed to explain away doctrinal differences as merely semantic ones. The point of this text, as its context makes quite clear, is not really to dismiss the significance of the different ways in which we speak of the One or to see these ways as equally valid. The text is really a comment on the limited nature of human language. Such language must by nature be diverse in its attempts to describe that which is One and finally indescribable. The text, however, is widely cited in ways that seem to make interreligious dialogue redundant.

Word Play (1974)
Context: Thinking is language spoken to oneself. Until language has made sense of an experience, that experience is meaningless.

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.

Source: Time in History: Views of Time from Prehistory to the Present Day (1988), p.22

Journals A 126 (March 1836)
1830s, The Journals of Søren Kierkegaard, 1830s
Context: One could construe the life of man as a great discourse in which the various people represent different parts of speech (the same might apply to states). How many people are just adjectives, interjections, conjunctions, adverbs? How few are substantives, active verbs, how many are copulas? Human relations are like the irregular verbs in a number of languages where nearly all verbs are irregular.

VALIS (1981)
Context: We hypostasize information into objects. Rearrangement of objects is change in the content of the information; the message has changed. This is a language which we have lost the ability to read. We ourselves are a part of this language; changes in us are changes in the content of the information. We ourselves are information-rich; information enters us, is processed and is then projected outwards once more, now in an altered form. We are not aware that we are doing this, that in fact this is all we are doing.

Five Essays on Liberty (2002), From Hope and Fear Set Free (1964)
Context: Knowledge increases autonomy both in the sense of Kant, and in that of Spinoza and his followers. I should like to ask once more: is all liberty just that? The advance of knowledge stops men from wasting their resources upon delusive projects. It has stopped us from burning witches or flogging lunatics or predicting the future by listening to oracles or looking at the entrails of animals or the flight of birds. It may yet render many institutions and decisions of the present – legal, political, moral, social – obsolete, by showing them to be as cruel and stupid and incompatible with the pursuit of justice or reason or happiness or truth as we now think the burning of widows or eating the flesh of an enemy to acquire skills. If our powers of prediction, and so our knowledge of the future, become much greater, then, even if they are never complete, this may radically alter our view of what constitutes a person, an act, a choice; and eo ipso our language and our picture of the world. This may make our conduct more rational, perhaps more tolerant, charitable, civilised, it may improve it in many ways, but will it increase the area of free choice? For individuals or groups?

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.

Book I, Chapter 2, p. 66
The Origin of Consciousness in the Breakdown of the Bicameral Mind (1976)

Source: Kindergarten Chats (1918), Ch. 10 : A Roman Temple
Context: Taste is one of the weaker words in our language. It means a little less than something, a little more than nothing; certainly it conveys no suggestion of potency. It savors of accomplishment, in the fashionable sense, not of power to accomplish in the creative sense. It expresses a familiarity with what is au courant among persons of so-called culture, of so-called good form. It is essentially a second-hand word, and can have no place in the working vocabulary of those who demand thought and action at first hand. To say that a thing is tasty or tasteful is, practically, to say nothing at all.

Acceptance Speech for the Margaret Edwards Award (1998)
Context: Language is often changed by writers. We speak English today because Chaucer chose to write in the language of the common people, rather than the Latin or French used by those who were educated. James Joyce had an almost equally profound effect on language when he wrote about the inner self, rather than the outer self.

The Magic of Images: Word and Picture in a Media Age (2004)
Context: The computer, with its multiplying forums for spontaneous free expression from e-mail to listservs and blogs, has increased facility and fluency of language but degraded sensitivity to the individual word and reduced respect for organized argument, the process of deductive reasoning. The jump and jitter of us commercial television have demonstrably reduced attention span in the young.

Gothamist interview (2006)
Context: The biggest challenge in a simul is finding the right shoes! I want to look good in front of fifty people, but really sneakers are the best bet. I try to finish a simul as quickly as possible and don’t worry if I lose a game or two along the way. It becomes a manic workout. I’m literally running around playing moves as fast as my fingers and legs will go. My brain usually follows.
The simul is a great chess illusion. It makes the simul-giver seem like a genius, when really they’re just speaking their language. Chessplayers rely so heavily on instincts developed from years of training and practice. Chess is not all about thinking, there’s a lot of feeling involved.

The Status Of Linguistics As A Science (1929), p. 69 <!-- 1958 edition -->
Context: Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built upon the language habits of the group. No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached … We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.

Salon interview (1996)
Context: When I was growing up, everyone around me was fond of fooling around with words. It was certainly common in my family, but I think it is typical of Bombay, and maybe of India, that there is a sense of play in the way people use language. Most people in India are multilingual, and if you listen to the urban speech patterns there you'll find it's quite characteristic that a sentence will begin in one language, go through a second language and end in a third. It's the very playful, very natural result of juggling languages. You are always reaching for the most appropriate phrase.

Sakharov Prize for Freedom of Thought Acceptance Speech (2013)
Context: Why is one of the most important words in any language. You have to know why the world is the way it is or you have to want to know. If you do not have this curiosity and if you do not have the intelligence in order to be able to express this curiosity in terms that others can understand than we will not be able to contribute to progress in our world. How many of our people over these past few decades ever ask themselves why that had to submit to the authority of people who did not have the mandate of the general public. I do not think very many did. It was taken for granted that those who had power and authority could do exactly as they please. This was something that we could not accept.

On his unfinished work Hérodiade, in a letter to Henri Cazalis (30 October 1864); Oeuvres Complètes (1945) edited by Mondor & Jean-Aubry, p. 307, as translated in Mallarmé : The Poet and his Circle ([1999] 2005) by Rosemary Lloyd, p. 48.
Observations
Context: I have finally begun my Herodiade. With terror, for I am inventing a language that must necessarily burst forth from a very new poetics, that could be defined in a couple of words: Paint, not the thing, but the effect it produces. … the line of poetry in such a case should be composed not of words, but of intentions, and all the words should fade away before the sensation..

Source: Archetypal Dimensions of the Psyche (1994), The Self, p. 324 - 325

On Chopin's Preludes in Histoire de Ma Vie (1902-04), Vo. IV, p. 439
Context: It was there he composed these most beautiful of short pages which he modestly entitled the Preludes. They are masterpieces. Several bring to mind visions of deceased monks and the sound of funeral chants; others are melancholy and fragrant; they came to him in times of sun and health, in the clamor of laughing children under he window, the faraway sound of guitars, birdsongs from the moist leaves, in the sight of the small pale roses coming in bloom on the snow. … Still others are of a mournful sadness, and while charming your ear, they break your heart. There is one that came to him through an evening of dismal rain — it casts the soul into a terrible dejection. Maurice and I had left him in good health one morning to go shopping in Palma for things we needed at out "encampment." The rain came in overflowing torrents. We made three leagues in six hours, only to return in the middle of a flood. We got back in absolute dark, shoeless, having been abandoned by our driver to cross unheard of perils. We hurried, knowing how our sick one would worry. Indeed he had, but now was as though congealed in a kind of quiet desperation, and, weeping, he was playing his wonderful Prelude. Seeing us come in, he got up with a cry, then said with a bewildered air and a strange tone, "Ah, I was sure that you were dead." When he recovered his spirits and saw the state we were in, he was ill, picturing the dangers we had been through, but he confessed to me that while waiting for us he had seen it all in a dream, and no longer distinguished the dream from reality, he became calm and drowsy while playing the piano, persuaded that he was dead himself. He saw himself drowned in a lake. Heavy drops of icy water fell in a regular rhythm on his breast, and when I made him listen to the sound of the drops of water indeed falling in rhythm on the roof, he denied having heard it. He was even angry that I should intepret this in terms of imitative sounds. He protested with all his might — and he was right to — against the childishness of such aural imitations. His genius was filled with the mysterious sounds of nature, but transformed into sublime equivalents in musical thought, and not through slavish imitation of the actual external sounds. His composition of that night was surely filled with raindrops, resounding clearly on the tiles of the Charterhouse, but it had been transformed in his imagination and in his song into tears falling upon his heart from the sky. … The gift of Chopin is [the expression of] the deepest and fullest feelings and emotions that have ever existed. He made a single instrument speak a language of infinity. He could often sum up, in ten lines that a child could play, poems of a boundless exaltation, dramas of unequalled power.

Context: The Internet represents the greatest story telling technology since the development of language. It will be far more important than reading and writing as a purposeful tool. Everything that is enabled by story telling will be enabled by the Internet.

Quoted by Peter Guber, in

1950s, Give Us the Ballot (1957)
Context: Three years ago the Supreme Court of this nation rendered in simple, eloquent, and unequivocal language a decision which will long be stenciled on the mental sheets of succeeding generations. For all men of goodwill, this May seventeenth decision came as a joyous daybreak to end the long night of human captivity. It came as a great beacon light of hope to millions of disinherited people throughout the world who had dared only to dream of freedom. Unfortunately, this noble and sublime decision has not gone without opposition. This opposition has often risen to ominous proportions. Many states have risen up in open defiance. The legislative halls of the South ring loud with such words as "interposition" and "nullification." But even more, all types of conniving methods are still being used to prevent Negroes from becoming registered voters. The denial of this sacred right is a tragic betrayal of the highest mandates of our democratic tradition. And so our most urgent request to the president of the United States and every member of Congress is to give us the right to vote.

New York Magazine interview http://nymag.com/news/politics/22322/ (16 October 2006)
Context: Language has always been important in politics, but language is incredibly important to the present political struggle. Because if you can establish an atmosphere in which information doesn't mean anything, then there is no objective reality. The first show we did, a year ago, was our thesis statement: What you wish to be true is all that matters, regardless of the facts. Of course, at the time, we thought we were being farcical.

"Unspeakable Things Unspoken: The Afro-American Presence in American Literature" in Michigan Quarterly Review 28, no. 1 (Winter 1989)
Context: Beginning Beloved with numerals rather than spelled out numbers, it was my intention to give the house an identity separate from the street or even the city... Numbers here constitute an address, a thrilling enough prospect for slaves who had owned nothing, least of all an address. And although the numbers, unlike words, can have no modifiers, I give these an adjective — spiteful… A few words have to be read before it is clear that 124 refers to a house … and a few more have to be read to discover why it is spiteful, or rather the source of the spite. By then it is clear, if not at once, that something is beyond control, but is not beyond understanding since it is not beyond accommodation by both the "women" and the "children." The fully realized presence of the haunting is both a major incumbent of the narrative and sleight of hand. One of its purposes is to keep the reader preoccupied with the nature of the incredible spirit world while being supplied a controlled diet of the incredible political world. … Here I wanted the compelling confusion of being there as they (the characters) are; suddenly, without comfort or succor from the "author," with only imagination, intelligence, and necessity available for the journey. …. No compound of houses, no neighborhood, no sculpture, no paint, no time, especially no time because memory, pre-historic memory, has no time. There is just a little music, each other and the urgency of what is at stake. Which is all they had. For that work, the work of language is to get out of the way.

"The Mutabilities of Literature".
The Sketch Book of Geoffrey Crayon (1819–1820)
Context: There rise authors now and then, who seem proof against the mutability of language, because they have rooted themselves in the unchanging principles of human nature. They are like gigantic trees that we sometimes see on the banks of a stream; which, by their vast and deep roots, penetrating through the mere surface, and laying hold on the very foundations of the earth, preserve the soil around them from being swept away by the ever-flowing current, and hold up many a neighboring plant, and perhaps worthless weed, to perpetuity.

Charles West Churchman, Russell Lincoln Ackoff (1950) Methods of inquiry: an introduction to philosophy and scientific method. p. 185; Partly cited in: Britton, G. A., & McCallion, H. (1994). An overview of the Singer/Churchman/Ackoff school of thought. Systems Practice, Vol 7 (5), 487-521.
1950s
Context: … All other languages can be translated into the thing-language, but the thing-language cannot be translated into any other language. Its terms can only be reduced to what are called "ostensive" definitions. These consist merely of pointing or otherwise evoking a direct experience. Hence, the thing-language is absolutely basic. Out of this basic language, we build up the other languages of the sciences, beginning with the language of physics, and proceeding to biology, psychology, and the social sciences.

Source: Christ's Object Lessons (1900), Ch. 1, p. 22
Context: Christ had truths to present which the people were unprepared to accept or even to understand. For this reason also He taught them in parables. By connecting His teaching with the scenes of life, experience, or nature, He secured their attention and impressed their hearts. Afterward, as they looked upon the objects that illustrated His lessons, they recalled the words of the divine Teacher. To minds that were open to the Holy Spirit, the significance of the Saviour's teaching unfolded more and more. Mysteries grew clear, and that which had been hard to grasp became evident.
Jesus sought an avenue to every heart. By using a variety of illustrations, He not only presented truth in its different phases, but appealed to the different hearers. Their interest was aroused by figures drawn from the surroundings of their daily life. None who listened to the Saviour could feel that they were neglected or forgotten. The humblest, the most sinful, heard in His teaching a voice that spoke to them in sympathy and tenderness.
And He had another reason for teaching in parables. Among the multitudes that gathered about Him, there were priests and rabbis, scribes and elders, Herodians and rulers, world-loving, bigoted, ambitious men, who desired above all things to find some accusation against Him. Their spies followed His steps day after day, to catch from His lips something that would cause His condemnation, and forever silence the One who seemed to draw the world after Him. The Saviour understood the character of these men, and He presented truth in such a way that they could find nothing by which to bring His case before the Sanhedrim. In parables He rebuked the hypocrisy and wicked works of those who occupied high positions, and in figurative language clothed truth of so cutting a character that had it been spoken in direct denunciation, they would not have listened to His words, and would speedily have put an end to His ministry. But while He evaded the spies, He made truth so clear that error was manifested, and the honest in heart were profited by His lessons.

Pt. 2, Ch. 3
The Struggle of the Modern (1963)
Context: Both Hopkins and Lawrence were religious not just in the ritualistic sense but in the sense of being obsessed with the word — the word made life and truth — with the need to invent a language as direct as religious utterance. Both were poets, but outside the literary fashions of their time. Both felt that among the poets of their time was an absorption in literary manners, fashions and techniques which separated the line of the writing from that of religious truth. Both felt that the modern situation imposed on them the necessity to express truth by means of a different kind of poetic writing from that used in past or present. Both found themselves driven into writing in a way which their contemporaries did not understand or respond to yet was inevitable to each in his pursuit of truth. Here of course there is a difference between Hopkins and Lawrence, because Hopkins in his art was perhaps over-worried, over-conscientious, whereas Lawrence was an instinctive poet who, in his concern for truth, understood little of the problems of poetic form, although he held strong views about them.

Psychedelic Society (1984)
Context: The psychedelics are a red-hot social issue, ethical issue, whatever the term for it is, and it is precisely because they are a deconditioning agents: they will cast doubt in you if you are a Hasidic rabbi, a Marxist anthropologist, or an altar boy, because their business is to dissolve belief systems, and they do this very well and then they leave you with the raw datum of experience, what William James called in infants 'the blooming, buzzing experience.' And out of that you reconstruct the world, and you need to understand that it is a dialog where your decisions, the projection of your grammar onto the intellectual space in front of you, is going to gel into the mode of being. We actually create our own universe because we are all operating with our own private languages.

"The Symbols"
The Janitor's Boy And Other Poems (1924)
Context: p>The sign work of the Orient it runneth up and down;
The Talmud stalks from right to left, a rabbi in a gown;The Roman rolls from left to right from Maytime unto May;
But the gods shake up their symbols in an absent-minded way.Their language runs to circles like the language of the eyes,
Emphasised by strange dilations with little panting sighs.</p

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."

The History of Freedom in Christianity (1877)
Context: Constantine declared his own will equivalent to a canon of the Church. According to Justinian, the Roman people had formally transferred to the emperors the entire plenitude of its authority, and, therefore, the emperor’s pleasure, expressed by edict or by letter, had force of law. Even in the fervent age of its conversion the empire employed its refined civilization, the accumulated wisdom of ancient sages, the reasonableness and subtlety of Roman law, and the entire inheritance of the Jewish, the pagan, and the Christian world, to make the Church serve as a gilded crutch of absolutism. Neither an enlightened philosophy, nor all the political wisdom of Rome, nor even the faith and virtue of the Christians availed against the incorrigible tradition of antiquity. Something was wanted, beyond all the gifts of reflection and experience — a faculty of self government and self control, developed like its language in the fibre of a nation, and growing with its growth. This vital element, which many centuries of warfare, of anarchy, of oppression, had extinguished in the countries that were still draped in the pomp of ancient civilization, was deposited on the soil of Christendom by the fertilising stream of migration that overthrew the empire of the West.

The Paris Review interview (1984)
Context: The theater chose me. As I said, I started with poetry, and I also wrote criticism and dialogue. But I realized that I was most successful at dialogue. Perhaps I abandoned criticism because I am full of contradictions, and when you write an essay you are not supposed to contradict yourself. But in the theater, by inventing various characters, you can. My characters are contradictory not only in their language, but in their behavior as well.

Man and Language (1966)
Context: The more language is a living operation, the less we are aware of it. Thus it follows that from the forgetfulness of language that its real being consists in what is said in it. What is said in it constitutes the common world in which we live. … The real being of language is that into which we are taken up when we hear it — what is said.

"The Symbols"
The Janitor's Boy And Other Poems (1924)
Context: p>The very serpents bite their tails; the bees forget to sting,
For a language so celestial setteth up a wondering.And the touch of absent mindedness is more than any line,
Since direction counts for nothing when the gods set up a sign.</p

Source: The Story of My Life (1903), Ch. 6
Context: I had now the key to all language, and I was eager to learn to use it. Children who hear acquire language without any particular effort; the words that fall from others' lips they catch on the wing, as it were, delightedly, while the little deaf child must trap them by a slow and often painful process. But whatever the process, the result is wonderful. Gradually from naming an object we advance step by step until we have traversed the vast distance between our first stammered syllable and the sweep of thought in a line of Shakespeare.

Nobel Prize Lecture (1993)
Context: Tongue-suicide is not only the choice of children. It is common among the infantile heads of state and power merchants whose evacuated language leaves them with no access to what is left of their human instincts for they speak only to those who obey, or in order to force obedience. The systematic looting of language can be recognized by the tendency of its users to forgo its nuanced, complex, mid-wifery properties for menace and subjugation. Oppressive language does more than represent violence; it is violence; does more than represent the limits of knowledge; it limits knowledge. Whether it is obscuring state language or the faux-language of mindless media; whether it is the proud but calcified language of the academy or the commodity driven language of science; whether it is the malign language of law-without-ethics, or language designed for the estrangement of minorities, hiding its racist plunder in its literary cheek — it must be rejected, altered and exposed. It is the language that drinks blood, laps vulnerabilities, tucks its fascist boots under crinolines of respectability and patriotism as it moves relentlessly toward the bottom line and the bottomed-out mind. Sexist language, racist language, theistic language — all are typical of the policing languages of mastery, and cannot, do not permit new knowledge or encourage the mutual exchange of ideas.

Humanities interview (1996)
Context: Irony is a great help in helping to penetrate fraudulent language. In the Second War especially, the language became virtually identical with the language of advertising. It was seen through by the troops, who knew what the truth was. It helped to sustain civilian support for the war, which was its purpose, after all. … And euphemism has remained, of course. It's a large part of the tone of public discourse. … It's now practiced on so wide and so official a scale that it's grown out of all proportion to what it was in the war.

Source: How Language Works, 2007, p. 357
Context: However language began, one thing is certain – it immediately began to change, and has been changing ever since. Languages are always in a state of flux. Change affects the way people speak as inevitably as it does any other area of human life. Language purists do not welcome it, but they can do very little about it. Language would stand still only if society did. A world of unchanging linguistic excellence, based on the brilliance of earlier literary forms, exists only in fantasy. The only languages that do not change are dead ones.

The Status Of Linguistics As A Science (1929), p. 69 <!-- 1958 edition -->
Context: Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built upon the language habits of the group. No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached … We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

Answer to a survey written by the French mathematician Jaques Hadamard, from Hadamard's An Essay on the Psychology of Invention in the Mathematical Field (1945). Reprinted in Ideas and Opinions (1954). His full set of answers to the questions can be read on p. 3 here http://www.pitt.edu/~jdnorton/Goodies/Einstein_think/index.html.
1940s
Context: The words or the language, as they are written or spoken, do not seem to play any role in my mechanism of thought. The psychical entities which seem to serve as elements in thoughts are certain signs and more or less clear images which can be "voluntarily" reproduced and combined. There is, of course, a certain connection between those elements and relevant logical concepts. It is also clear that the desire to arrive finally at logically connected concepts is the emotional basis of this rather vague play with the above-mentioned elements.... The above-mentioned elements are, in my case, of visual and some muscular type. Conventional words or other signs have to be sought for laboriously only in a secondary stage, when the mentioned associative play is sufficiently established and can be reproduced at will.

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.

the latter often in situations where the art of heuristic programming has far outreached the special-case "theories" so grimly taught and tested — and invocations about programming style almost sure to be outmoded before the student graduates.
Turing Award Lecture "Form and Content in Computer Science" (1969) http://web.media.mit.edu/~minsky/papers/TuringLecture/TuringLecture.html, in Journal of the Association for Computing Machinery 17 (2) (April 1970)

Source: The Story of My Life (1903), Ch. 4
Context: We walked down the path to the well-house, attracted by the fragrance of the honeysuckle with which it was covered. Some one was drawing water and my teacher placed my hand under the spout. As the cool stream gushed over one hand she spelled into the other the word water, first slowly, then rapidly. I stood still, my whole attention fixed upon the motions of her fingers. Suddenly I felt a misty consciousness as of something forgotten — a thrill of returning thought; and somehow the mystery of language was revealed to me. I knew then that "w-a-t-e-r" meant the wonderful cool something that was flowing over my hand. That living word awakened my soul, gave it light, hope, joy, set it free! There were barriers still, it is true, but barriers that could in time be swept away.
I left the well-house eager to learn. Everything had a name, and each name gave birth to a new thought. As we returned to the house every object which I touched seemed to quiver with life. That was because I saw everything with the strange, new sight that had come to me.

Source: Introduction to the New Existentialism (1966), p. 112
Context: It is the fallacy of all intellectuals to believe that intellect can grasp life. It cannot, because it works in terms of symbols and language. There is another factor involved: consciousness. If the flame of consciousness is low, a symbol has no power to evoke reality, and intellect is helpless.

Bildung, 1890. Alle Verk, xii. 14.
Context: The Hebrew language... is the only glue which holds together our scattered bones. It also holds together the rings in the chain of time.... It binds us to those who built pyramids, to those who shed their blood on the ramparts of Jerusalem, and to those who, at the burning stakes, cried Shema Yisrael!

Testimony in The Public Television Act of 1967 : Hearings Before the Subcommittee on Communications, by the United States Congress, p. 167
Context: Our society is changing so rapidly that none of us can know what it is or where it is going. All of us who are mature feel that there are historic principles of behavior and morality, of things that we all believe in that are being lost, not because young people couldn't believe in them, but because there is no language for translating them into contemporary terms.
The search for that language, the search for the ways to tell young people what we know as we grow older — the permanent and wonderful things about life — will be one of the great functions of this system. We are losing this generation. We all know that. We need a way to get them back.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. III : The Master, p. 62
Context: All religious expression is symbolism; since we can describe only what we see, and the true objects of religion are The Seen. The earliest instruments of education were symbols; and they and all other religious forms differed and still differ according to external circumstances and imagery, and according to differences of knowledge and mental cultivation. All language is symbolic, so far as it is applied to mental and spiritual phenomena and action. All words have, primarily, a material sense, howsoever they may afterward get, for the ignorant, a spiritual non-sense. To "retract," for example, is to draw back, and when applied to a statement, is symbolic, as much so as a picture of an arm drawn back, to express the same thing, would he. The very word " spirit" means " breath," from the Latin verb spiro, breathe.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 73

The Glass Forest (1986)
Context: Here is what I wrote about SF. If it has a familiar ring, my publishers liked it well enough to make it into a postcard for publicity purposes. 'I love SF for its surrealist verve, its loony non-reality, its piercing truths, its wit, its masked melancholy, its nose for damnation, its bunkum, its contempt for home comforts, its slewed astronomy, its xenophilia, its hip, its classlessness, its mysterious machines, its gaudy backdrops, its tragic insecurity.'
Science fiction has always seemed to me such a polyglot, an exotic mistress, a parasite, a kind of new language coined for the purpose of giving tongue to the demented twentieth century.

Word Play (1974)
Context: About 1932 one of Sapir's students at Yale, Benjamin Lee Whorf drew on Sapir's ideas and began an intensive study of the language of the Hopi Indians of Arizona. Whorf's brilliant analysis... seemed to support the view that man is a prisoner of his language. Whorf emphasized grammar—rather than vocabulary, which had previously intrigued scholars—as an indicator of the way a language can direct a speaker into certain habits of thought.

Source: The Book of Nothing (2009), chapter one "Zero—The Whole Story"

1920s, Ways to Peace (1926)
Context: But if we are to maintain our position of understanding and good will with the nations abroad, we must continue to maintain the same sentiments at home. We are situated differently in this respect from any other country. All the other great powers have a comparatively homogeneous population, close kindred in race and blood and speech, and commonly little divided in religious beliefs. Our great Nation is made up of the strong and virile pioneering stock of nearly all the countries of the world. We have a variety of race and language and religious belief. If any of these different peoples fall into disfavor among us, there comes a quick reaction against the rest of us from the relatives and friends in their place of origin which affects the public sentiment of that country, even though it may not be actually expressed in the official actions of their Government. Such misunderstandings interfere with our friendly relations, are harmful to our trade, and retard the general progress of civilization. We all subscribe to the principle of religious liberty and toleration and equality of rights. This principle is in accordance with the fundamental law of the land. It is the very spirit of the American Constitution. We all recognize and admit that it ought to be put into practical operation. We know that every argument of right and reason requires such action.

Sketches of English Literature, Vol II, p. 36 http://books.google.com/books?id=V9AtAAAAYAAJ, as translated by Henry Colburn
Context: In living literature no person is a competent judge but of works written in his own language. I have expressed my opinion concerning a number of English writers; it is very possible that I may be mistaken, that my admiration and my censure may be equally misplaced, and that my conclusions may appear impertinent and ridiculous on the other side of the Channel.

Christian Mysticism (1899) http://www.gutenberg.org/ebooks/14596, Preface
Context: No word in our language — not even "Socialism"— has been employed more loosely than "Mysticism." … The history of the word begins in close connexion with the Greek mysteries. A mystic is one who has been, or is being, initiated into some esoteric knowledge of Divine things, about which he must keep his mouth shut…

Language Education in a Knowledge Context (1980)
Context: The meaning I have given here to "language education" represents it as a form of metaeducation. That is, one learns a subject and, at the same time, learns what the subject is made of.... If it be said that such learning will prevent students from assimilating the facts of a subject, my reply is that this is the only way by which the facts can truly be assimilated. For it is not education to teach students to repeat sentences they do not understand so that they may pass examinations. That is the way of the computer. I prefer the student to be a programmer.

Source: Conjectures and Refutations: The Growth of Scientific Knowledge (1963), p. 352
Context: It is often asserted that discussion is only possible between people who have a common language and accept common basic assumptions. I think that this is a mistake. All that is needed is a readiness to learn from one's partner in the discussion, which includes a genuine wish to understand what he intends to say. If this readiness is there, the discussion will be the more fruitful the more the partner's backgrounds differ.

"An Elementary School Classroom In A Slum"
Ruins and Visions (1942)
Context: Unless, governor, teacher, inspector, visitor,
This map becomes their window and these windows
That shut upon their lives like catacombs,
Break O break open 'till they break the town
And show the children green fields and make their world
Run azure on gold sands and let their tongues
Run naked into books, the white and green leaves open
History is theirs whose language is the sun.

Letter to Carl Jung (16 June 1948), referring to an incident where a vase fell over, apparently spontaneously as he entered a room, and an essay: Moderne Beispiele zur 'Hintergrunds-physik' (Modern Examples of 'Background Physics' ). Jung and Pauli worked together in developing theories of Synchronicity.
Context: When that amusing "Pauli effect" of the overturned vase occurred, on the occasion of the founding of the Jung Institute, I had the immediate and vivid impression that I should "pour out water inside" (— to use the symbolic language that I have acquired from you). Then when the connection between psychology and physics took up a relatively large part of your talk, it became even more clear to me what I was to do. The outcome of all this is the enclosed essay.

Pt. I
Under Western Eyes (1911)
Context: Words, as is well known, are the great foes of reality. I have been for many years a teacher of languages. It is an occupation which at length becomes fatal to whatever share of imagination, observation, and insight an ordinary person may be heir to. To a teacher of languages there comes a time when the world is but a place of many words and man appears a mere talking animal not much more wonderful than a parrot.

Source: Science and Hypothesis (1901), Ch. IX: Hypotheses in Physics, Tr. George Bruce Halsted (1913)
Context: It is often said that experiments should be made without preconceived ideas. That is impossible. Not only would it make every experiment fruitless, but even if we wished to do so, it could not be done. Every man has his own conception of the world, and this he cannot so easily lay aside. We must, for example, use language, and our language is necessarily steeped in preconceived ideas.

Douglass here quotes William Lloyd Garrison, who famously declared in the first issue of The Liberator: "I am in earnest — I will not equivocate — I will not excuse — I will not retreat a single inch — AND I WILL BE HEARD."
1850s, What to the Slave is the Fourth of July? (1852)
Context: I shall see, this day, and its popular characteristics, from the slave's point of view. Standing, there, identified with the American bondman, making his wrongs mine, I do not hesitate to declare, with all my soul, that the character and conduct of this nation never looked blacker to me than on this 4th of July! Whether we turn to the declarations of the past, or to the professions of the present, the conduct of the nation seems equally hideous and revolting. America is false to the past, false to the present, and solemnly binds herself to be false to the future. Standing with God and the crushed and bleeding slave on this occasion, I will, in the name of humanity which is outraged, in the name of liberty which is fettered, in the name of the constitution and the Bible, which are disregarded and trampled upon, dare to call in question and to denounce, with all the emphasis I can command, everything that serves to perpetuate slavery — the great sin and shame of America! "I will not equivocate; I will not excuse;" I will use the severest language I can command; and yet not one word shall escape me that any man, whose judgement is not blinded by prejudice, or who is not at heart a slaveholder, shall not confess to be right and just.

Thought as a System (1992)
Context: What I mean by 'thought' is the whole thing — thought, 'felt', the body, the whole society sharing thoughts — it's all one process. It is essential for me not to break that up, because it's all one process; somebody else's thought becomes my thought, and vice versa. Therefore it would be wrong and misleading to break it up into my thought, your thought, my feelings, these feelings, those feelings. I would say that thought makes what is often called in modern language a system. A system means a set of connected things or parts. But the way people commonly use the word nowadays it means something all of whose parts are mutually interdependent — not only for their mutual action, but for their meaning and for their existence. A corporation is organized as a system — it has this department, that department, that department... they don't have any meaning separately; they only can function together. And also the body is a system. Society is a system in some sense. And so on.
Similarly, thought is a system. That system not only includes thought and feelings, but it includes the state of the body; it includes the whole of society — as thought is passing back and forth between people in a process by which thought evolved from ancient times. Thought has been constantly evolving and we can't say when that system began. But with the growth of civilization it has developed a great deal. It was probably very simple thought before civilization, and now it has become very complex and ramified and has much more incoherence than before.
Now, I say that this system has a fault in it — a 'systematic fault'. It is not a fault here, there or here, but it is a fault that is all throughout the system. Can you picture that? It is everywhere and nowhere. You may say "I see a problem here, so I will bring my thoughts to bear on this problem". But "my" thought is part of the system. It has the same fault as the fault I'm trying to look at, or a similar fault.
Thought is constantly creating problems that way and then trying to solve them. But as it tries to solve them it makes it worse because it doesn’t notice that it's creating them, and the more it thinks, the more problems it creates.

1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: The Constitution itself. Its language is "we the people"; not we the white people. Not even we the citizens, not we the privileged class, not we the high, not we the low, but we the people. Not we the horses, sheep, and swine, and wheel-barrows, but we the people, we the human inhabitants. If Negroes are people, they are included in the benefits for which the Constitution of America was ordained and established. But how dare any man who pretends to be a friend to the Negro thus gratuitously concede away what the Negro has a right to claim under the Constitution? Why should such friends invent new arguments to increase the hopelessness of his bondage? This, I undertake to say, as the conclusion of the whole matter, that the constitutionality of slavery can be made out only by disregarding the plain and common-sense reading of the Constitution itself; by discrediting and casting away as worthless the most beneficent rules of legal interpretation; by ruling the Negro outside of these beneficent rules; by claiming that the Constitution does not mean what it says, and that it says what it does not mean; by disregarding the written Constitution, and interpreting it in the light of a secret understanding. It is in this mean, contemptible, and underhand method that the American Constitution is pressed into the service of slavery. They go everywhere else for proof that the Constitution declares that no person shall be deprived of life, liberty, or property without due process of law; it secures to every man the right of trial by jury, the privilege of the writ of habeas corpus — the great writ that put an end to slavery and slave-hunting in England — and it secures to every State a republican form of government. Anyone of these provisions in the hands of abolition statesmen, and backed up by a right moral sentiment, would put an end to slavery in America.

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: A general semiotics studies the whole of the human signifying activity — languages — and languages are what constitutes human beings as such, that is, as semiotic animals. It studies and describes languages through languages. By studying the human signifying activity it influences its course. A general semiotics transforms, for the very fact of its theoretical claim, its own object.

“The responsibility of writers,” p. 168
On Science, Necessity, and the Love of God (1968)
Context: Such words as spontaneity, sincerity, gratuitousness, richness, enrichment — words which imply an almost total indifference to contrasts of value — have come more often from their [the surrealists’] pens than words which contain a reference to good and evil. Moreover, this latter class of words has become degraded, especially those which refer to the good, as Valéry remarked some years ago. Words like virtue, nobility, honor, honesty, generosity, have become almost impossible to use or else they have acquired bastard meanings; language is no longer equipped for legitimately praising a man’s character.

The Secular Journal of Thomas Merton (1959)
Context: There is a logic of language and a logic of mathematics. The former is supple and lifelike, it follows our experience. The latter is abstract and rigid, more ideal. The latter is perfectly necessary, perfectly reliable: the former is only sometimes reliable and hardly ever systematic. But the logic of mathematics achieves necessity at the expense of living truth, it is less real than the other, although more certain. It achieves certainty by a flight from the concrete into abstraction. Doubtless, to an idealist, this would seem to be a more perfect reality. I am not an idealist. The logic of the poet — that is, the logic of language or the experience itself — develops the way a living organism grows: it spreads out towards what it loves, and is heliotropic, like a plant.

Introduction to the Bhagavad-Gita (1944)
Context: More than twenty-five centuries have passed since that which has been called the Perennial Philosophy was first committed to writing; and in the course of those centuries it has found expression, now partial, now complete, now in this form, now in that, again and again. In Vedanta and Hebrew prophecy, in the Tao Teh King and the Platonic dialogues, in the Gospel according to St. John and Mahayana theology, in Plotinus and the Areopagite, among the Persian Sufis and the Christian mystics of the Middle Ages and the Renaissance — the Perennial Philosophy has spoken almost all the languages of Asia and Europe and has made use of the terminology and traditions of every one of the higher religions. But under all this confusion of tongues and myths, of local histories and particularist doctrines, there remains a Highest Common Factor, which is the Perennial Philosophy in what may be called its chemically pure state. This final purity can never, of course, be expressed by any verbal statement of the philosophy, however undogmatic that statement may be, however deliberately syncretistic. The very fact that it is set down at a certain time by a certain writer, using this or that language, automatically imposes a certain sociological and personal bias on the doctrines so formulated. It is only in the act of contemplation when words and even personality are transcended, that the pure state of the Perennial Philosophy can actually be known. The records left by those who have known it in this way make it abundantly clear that all of them, whether Hindu, Buddhist, Hebrew, Taoist, Christian, or Mohammedan, were attempting to describe the same essentially indescribable Fact.

The Expanding Universe (1963)
Context: What a child doesn’t realize until he is grown is that in responding to fantasy, fairly tale, and myth he is responding to what Erich Fromm calls the one universal language, the one and only language in the world that cuts across all barriers of time, place, race, and culture. Many … books are from this realm… books on Hindu myth, Chinese folklore, the life of Buddha, tales of American Indians, books that lead our children beyond all boundaries and into the one language of all mankind.
In the beginning God created the heaven and the earth... The extraordinary, the marvelous thing about Genesis is not how unscientific it is, but how amazingly accurate it is. How could the ancient Israelites have known the exact order of an evolution that wasn’t to be formulated for thousands of years? Here is a truth that cuts across barriers of time and space.

Presidency (1977–1981), Farewell Address (1981)
Context: I have just been talking about forces of potential destruction that mankind has developed, and how we might control them. It is equally important that we remember the beneficial forces that we have evolved over the ages, and how to hold fast to them.
One of those constructive forces is enhancement of individual human freedoms through the strengthening of democracy, and the fight against deprivation, torture, terrorism and the persecution of people throughout the world. The struggle for human rights overrides all differences of color, nation or language.
Those who hunger for freedom, who thirst for human dignity, and who suffer for the sake of justice — they are the patriots of this cause.
I believe with all my heart that America must always stand for these basic human rights — at home and abroad. That is both our history and our destiny.
America did not invent human rights. In a very real sense, it is the other way round. Human rights invented America.
Ours was the first nation in the history of the world to be founded explicitly on such an idea. Our social and political progress has been based on one fundamental principle — the value and importance of the individual. The fundamental force that unites us is not kinship or place of origin or religious preference. The love of liberty is a common blood that flows in our American veins.

The Principles of Success in Literature (1865)
Context: The selective instinct of the artist tells him when his language should be homely, and when it should be more elevated; and it is precisely in the imperceptible blending of the plain with the ornate that a great writer is distinguished. He uses the simplest phrases without triviality, and the grandest without a suggestion of grandiloquence.

Today these basic points are disregarded and it is thought that committees and community councils piled high upon one another will do the work. The chief value of most of such organizations is in educating the native-born American; there is abundant evidence that the foreign-born adult is not greatly drawn to this country as a result of them.
What is Americanization? (1919)

Man a Machine (1747)
Context: Among animals, some learn to speak and sing; they remember tunes, and strike the notes as exactly as a musician. Others, for instance the ape, show more intelligence... would it be absolutely impossible to teach the ape a language? I do not think so.<!--pp.100-102

"Of What Use the Classics Today?," Begin Here: The Forgotten Conditions of Teaching and Learning (1991)
Context: The need for a body of common knowledge and common reference does not disappear when a society is pluralistic. On the contrary, it grows more necessary, so that people of different origins and occupation may quickly find familiar ground and as we say, speak a common language. It not only saves time and embarrassment, but it also ensures a kind of mutual confidence and goodwill. One is not addressing an alien, as blank as a stone wall, but a responsive creature whose mind is filled with the same images, memories, and vocabulary as oneself. Otherwise, with the unstoppable march of specialization, the individual mind is doomed to solitude and the individual heart to drying up.

A Conversation with Ward Cunningham (2003), Exploring with Wiki
Context: My specific purpose for the first wiki was to create an environment where we might link together each other's experience to discover the pattern language of programming. I had previously worked with a HyperCard stack that was set up to achieve the same kind of goal. I knew people liked to read and author in that HyperCard stack, but it was single user.

Yo-Yo Boing! (Spanglish novel, 1998)
Context: If I respected languages like you do, I wouldn't write at all. El muro de Berlín fue derribado. Why can't I do the same? Desde la torre de Babel, las lenguas han sido siempre una forma de divorciarnos del resto de la humanidad. Poetry must find ways of breaking distance. I'm not reducing my audience. On the contrary, I'm going to have a bigger audience with the common markets — in Europe — in America. And besides, all languages are dialects that are made to break new grounds. I feel like Dante, Petrarca and Boccaccio, and I even feel like Garcilaso forging a new language. Saludo al nuevo siglo, el siglo del nuevo lenguaje de América, y le digo adiós a la retórica separatista y a los atavismos.