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Read through the most famous quotes by topic #linguistics
How many Lojbanists does it take to change a broken light-bulb?” goes the old Lojban joke. “Two: one to decide what to change it into and one to decide what kind of bulb emits broken light. ↗
All communication involves faith; indeed, some linguisticians hold that the potential obstacles to acts of verbal understanding are so many and diverse that it is a minor miracle that they take place at all. ↗
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) ↗
There's a grosser irony about Politically Correct English. This is that PCE purports to be the dialect of progressive reform but is in fact - in its Orwellian substitution of the euphemisms of social equality for social equality itself - of vastly more help to conservatives and the US status quo than traditional SNOOT prescriptions ever were. ↗
In the world “out there,” there are no verbs, no speech events, and no adjacency pairs. There are particles of matter moving around in certain recurrent and yet not fully predictable patterns. We interpret such experiences as and through symbolic means, including linguistic expressions. That’s what it means to be human. ↗
If we are to discuss the idea of God and be restricted to rational arguments, then it is probably useful to know what we are talking about when we say “God.” This turns out not to be easy. The Romans called the Christians atheists. Why? Well, the Christians had a god of sorts, but it wasn’t a real god. They didn’t believe in the divinity of apotheosized emperors or Olympian gods. They had a peculiar, different kind of god. So it was very easy to call people who believed in a different kind of god atheists. And that general sense that an atheist is anybody who doesn’t believe exactly as I do prevails in our own time. ↗
The vocabulary of endearment, complaint, and abuse, provides, I think, almost the only specimens of words that are purely emotional, words from which all imaginative or conceptual content has vanished, so that they have no function at all but to express or stimulate emotion, or both. And an examination of them soon convinces us that in them we see language at its least linguistic. We have come to the frontier between language and inarticulate vocal sounds. And at that frontier we find a two-way traffic going on. ↗
