Best 147 quotes in «linguistics quotes» category

Rasa has two primary meanings: 'feeling' and 'meaning'. As 'feeling' it is one of the traditional Javanese five senses - seeing, hearing, talking, smelling and feeling, and it includes within itself three aspects of "feeling" that our view of the 5 senses separates: taste of tongue, touch on the body, and emotional 'feeling' within the 'heart' like sadness and happiness. The taste of a banana is its rasa; a hunch is a rasa; a pain is a rasa; and so is the passion. As 'meaning', rasa is applied to words in a letter, in a poem, or even in common speech to indicate the between-the-lines type of indirection and allusive suggestion that is so important in Javanese communication and social intercourse. And it is given the same application to behavioral acts generally: to indicate the implicit import, the connotative 'feeling' of dance movements, polite gestures, and so forth. But int his second, semantic sense, it also means 'ultimate significance' - the deepest meaning at which one arrives by dint of mystical effort and whose clarification resolves all the ambiguities of mundane existence(...) (The interpretation of cultures)

Regional dialects have to become national tongues before they can attain lasting glory. As with America, as with Australia. Scottish is different because Scotland considers itself to be a nation. Its language deserves a chapter to itself.

Remember that lettuce doesn’t grow on a spruce; and it also doesn’t rhyme with it.

Take what the British call the "greengrocer's apostrophe," named for aberrant signs advertising cauliflower's or carrot's in local fruit and vegetable shops.

Speech has both an individual and a social side, and we cannot conceive of one without the other.

Syntax overrides carbon dioxide.

Teach me to speak the language of men.

Sound is the hard currency; meaning is the network of cultural and formal conventions that turns it into a stick of gum at the candy store.

Take language, one of the few distinctive human capacities about which much is known. We have very strong reasons to believe that all possible human languages are very similar; a Martian scientist observing humans might conclude that there is just a single language, with minor variants. The reason is that the particular aspect of human nature that underlies the growth of language allows very restricted options. Is this limiting? Of course. Is it liberating? Also of course. It is these very restrictions that make it possible for a rich and intricate system of expression of thought to develop in similar ways on the basis of very rudimentary, scattered, and varied experience.

The audible signals people can produce are not a series of crisp beeps like on a touch-tone phone. Speech is a river of breath, bent into hisses and hums by the soft flesh of the mouth and throat.

That which is alike will be called same. That which is not same is different.

The Devil fights from behind barricades of linguistic complexity, but the war of words will be won by those armed only with simplistic truths

The difference between bush and ladder also allows us to put a lid on a fruitless and boring debate. That debate is over what qualifies as True Language. One side lists some qualities that human language has but that no animal has yet demonstrated: reference, use of symbols displaced of in time and space from their referents, creativity, categorical speech perception, consistent ordering, hierarchical structure, infinity, recursion, and so on. The other side finds some counter-example in the animal kingdom (perhaps budgies can discriminate speech sounds, or dolphins or parrots can attend to word order when carrying out commands, or some songbird can improvise indefinitely without repeating itself), and gloats that the citadel of human uniqueness has been breached. The Human Uniqueness team relinquishes that criterion but emphasizes others or adds new ones to the list, provoking angry objections that they are moving the goalposts. To see how silly this all is, imagine a debate over whether flatworms have True Vision or houseflies have True Hands. Is an iris critical? Eyelashes? Fingernails? Who cares? This is a debate for dictionary-writers, not scientists. Plato and Diogenes were not doing biology when Plato defined man as a "featherless biped" and Diogenes refuted him with a plucked chicken.

The current President's verbal abuse of language itself - with his slurred, sloshing semi-coherent word salad and his insistence that truth and fact are whatever he wants them to be, even if he wants them to be different from what they were yesterday, no matter what else he's serving, he's always serving meaninglessness.

The itchy reality of these places is that they are no place at all, they are nowhere. There’s a sleeping monster in nowhere, and it is older and bigger than you, it is island-sized, and it has never known happiness. If you’re ever nowhere at all, and you do think about it, and you can hardly think about anything else, and you can hardly breathe, and oh, God, it is awake, it is that grand realisation which nobody can speak. Don’t speak it! What would you say? But all is not lost, because in our language we have this phrase. We never have to be nowhere at all, we only ever have to be in the middle of nowhere, which is a softer, funnier place to be. Do you see? The phrase makes nowhere a place, with boundaries and a centre, and if there are boundaries then you can leave this place, you can travel in any direction and “nowhere” will cease to be, and this whole experience will be something you can laugh about.

The fact that early languages, no matter how many there are, utilize the same streams implies that the brain doesn't have a native language. The brain can only reflect the fact that a set of neural circuits was built and activated for a certain period of time. Nor does the brain care if those neural circuits map onto things that the rest of the world calls languages or dialects. It really cares only about what activates those circuits. Thus, the brain patters that typify language use across skill levels can be mapped. Brain imaging technology monitors the intensity of oxygen use around the brain - higher oxygen use represents higher energy use by cells burning glucose. The deeply engrained language circuits will create dim MRI images, because they are working efficiently, requiring less glucose overall. More recently acquired languages, as well as those used less frequently, would make neural circuits shine more brightly, because they require more brain cells, thus more glucose.

There are only two things in the world: nothing and semantics.

The language looks rather different when you look at a lot of it at once.

...the [mental] organization of grammar [is] a case where complexity in the mind is not caused by learning; learning is caused by complexity in the mind.

The only languages which do not change are dead ones.

There are ten parts of speech and they are all troublesome.

The linguistic system represented in the mind-brain gives some account of everything submitted to it: good sentences, bad sentences, sentences in other languages, ums and ahs, coughs; perhaps -Chomsky suggests- even to non-linguistic events like a squeaking door.

The most lasting thing from my linguistics education is SpecGram..

The power of impulses which haunt our phantasies, of imaginary modes of being which ignite the poetic word, and of the all-embracing, that most powerful something which menaces us so long as we feel unloved, in all these registers and perhaps in others as well, the dialectic of power and form takes place, which insures that language only captures the foam on the surface of life.

The sage does not become trapped in semantics, does not mistake map for territory, but rather "opens things up to the light of Heaven" by flowing with the words, by playing with the words. Once attuned to this flow, the sage need make no special effort to "illumine," for language does it by itself, spontaneously. Language spills over.

There's an accent shift, on average, every 25 miles in England

The Sanscrit language, whatever be its antiquity, is of a wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either, yet bearing to both of them a stronger affinity, both in the roots of verbs and the forms of grammar, than could possibly have been produced by accident; so strong indeed, that no philologer could examine them all three, without believing them to have sprung from some common source, which, perhaps, no longer exists; there is a similar reason, though not quite so forcible, for supposing that both the Gothic and the Celtic, though blended with a very different idiom, had the same origin with the Sanscrit; and the old Persian might be added to the same family.

The rules of syntax and intonation and words matured over time into the system we have today because they were progressively refined by use and the forge of survival and reproduction - not because the brain got big and complicated for some other reason, and all of a sudden we discovered we could now manipulate symbols as well.

We believe that information is an enlightening agent, but I can assure you it is not. We consume information, but we can’t read. We forgot how to sit down and engage the dense layers of a text. We are so busy devouring information that we forgot how to dance with ideas. We confuse linguistic bits of data for knowledge and ideas. I can assure you, gentlemen, they are not the same. Ideas require effort and the kind of sensibility that engages the subtle layers of meaning. What the hell does information require?

To deny access to translation and interpreting services oppresses human rights and violates laws.

To discuss endlessly what silly people mean when they say silly things may be amusing but can hardly be important.

To speak a language is to take on a world, a culture.

Translation software is not making translators obsolete. Has medical diagnostic software made doctors obsolete?

Trying to take away someone’s language is usually the first step in trying to change them.

The two billion people who speak English these days live mainly in countries where they’ve learned English as a foreign language. There are only around 400 million mother-tongue speakers – chiefly living in the UK, Ireland, USA, Canada, Australia, New Zealand, South Africa, and the countries of the Caribbean. This means that for every one native speaker of English there are now five non-native speakers. The centre of gravity in the use of English has shifted, therefore. Once upon a time, it would have been possible to say, in terms of number of speakers, that the British ‘owned’ English. Then it was the turn of the Americans. Today, it’s the turn of those who have learned English as a foreign language, who form the vast majority of users. Everyone who has taken the trouble to learn English can be said to ‘own’ it now, and they all have a say in its future. So, if most of them say such things as informations and advices, it seems inevitable that one day some of these usages will become part of international standard English, and influence the way people speak in the ‘home’ countries. Those with a nostalgia for linguistic days of old may not like it, but it will not be possible to stop such international trends.

(...) this first-approximation reification of language very easily passes over unnoticed into a harder idealization, especially in everyday parlance. It is this idealization that, for instance, leads people to say that "the language" is degenerating because teenagers don't know how to talk anymore (they were saying that in the eighteenth century too!). It is also behind seeing the dictionary as an authority on the "correct meanings" of words rather than as an attempt to record how words are understood in the speech community. Even linguists adopt this stance all the time in everyday life (especially as teachers of students who can't write a decent paragraph). But once we go inside the heads of speakers to study their own individual cognitive structure, the stance must be dropped.

This may sound like a terrible generalization but the Japanese language has taught me that a person's understanding of the world need not be so well articulated -- so rationally articulated -- the way it tends to be in Western languages. The Japanese language has the full potential to be logical and analytical, but it seems to me that it isn't its real business to be that way. At least, not the Japanese language we still use today. You can mix the present and the past tense. You don't have to specify whether something is singular or plural. You aren't always looking for a cogent progression of sentences; conjunctions such as "but," "and," and "so" are hence not all that important. Many Japanese people used to criticize their language for inhibiting rational thought. It was quite liberating to me when I realized that we can understand the world in different ways depending on the language we use. There isn't a right way or a wrong way.

Those who cannot remember the past are condemned to compute it.

To reach truth that one cannot be argued out of is to escape from the linguistically expressible to the ineffable. Only the ineffable—what is not describable at all—cannot be described differently.

We are told that in translation there is no such thing as equivalence. Many times the translator reaches a fork in the translating road where they must make a choice in the interpretation of a word. And each time they make one of these choices, they are taken further from the truth. But what we aren’t told is that this isn’t a shortcoming of translation; it’s a shortcoming of language itself. As soon as we try to put reality into words, we limit it. Words are not reality, they are the cause of reality, and thus reality is always more. Writers aren't alchemists who transmute words into the aurous essence of the human experience. No, they are glassmakers. They create a work of art that enables us to see inside to help us understand. And if they are really good, we can see our own reflections staring back at us.

Welsh mutates initial consonants. Actually all languages do, but most of them take centuries, while Welsh does it while your mouth is still open.

[...] weil sprachliche handlungen ein gutes mittel_instrument_möglichkeit_handlungsimpuls für politisches kämpfen gegen diskriminierungen sind - weil sprachliche handlungen allgegenwärtig sind.

We were picking apart a problem in linguistic history and, as it were, examining close up the peak period of glory in the history of a language; in minuets we had traced the path which had taken it several centuries. And I was powerfully gripped by the vision of transitoriness: the way before our eyes such a complex, ancient, venerable organism, slowly built up over many generations, reaches its highest point, which already contains the germ of decay, and the whole intelligently articulated structure begins to droop, to degenerate, to totter towards its doom.

What the survival of threatened languages means, perhaps, is the endurance of dozens, hundreds, thousands of subtly different notions of truth.

Why do we say razzle-dazzle instead of dazzle-razzle? Why super-duper, helter-skelter, harum-scarum, hocus-pocus, willy-nilly, hully-gully, roly-poly, holy moly, herky-jerky, walkie-talkie, namby-pamby, mumbo-jumbo, loosey-goosey, wing-ding, wham-bam, hobnob, razza-matazz, and rub-a-dub-dub? I thought you'd never ask. Consonants differ in "obstruency"—the degree to which they impede the flow of air, ranging from merely making it resonate, to forcing it noisily past an obstruction, to stopping it up altogether. The word beginning with the less obstruent consonant always comes before the word beginning with the more obstruent consonant. Why ask why?

Why is English so widespread today, and not Danish?

Words are catch-basins of experience, fingerprints and footprints of the past that the literary detective may scrutinize in order to sleuth out the history of human consciousness.

Wrong as a squirrel with feathers, or a wolf with wooden teeth; not injustice, not unfairness—just a wrongness that, under the sky, could not exist.

5.6.2. Egocentricity "The linguistic phenomenon of evidentiality reflects a strong awareness of the self in Japanese language usage, however primordial and simplistic such a notion may be. In order to use the language appropriately, the speaker needs to be aware of the distinction between self and all others. This fact runs counter to many researchers in anthropology, linguistics, and sociology who contend that the Japanese people lack the concept of the individualistic self akin to the Western notion of self. Some even insist that Japan is a "selfless" society. Actual observation of Japanese society clearly demonstrates these notions to be myths. Quite the contrary, Japanese is a highly egocentric language, in which the presence of "I" as the speaker is so obvious as to not have to be expressed overtly.

You cannot say something about something without revealing something about yourself.