Quotes of All Topics . Occasions . Authors
One’s visual language is not something that manifests overnight. It develops organically over a life-time. The shifts can be so subtle as to be virtually imperceptible and, at times, will come to fruition so rapidly, and with such force, that the profundity is all-consuming. That is life’s work.
["Faggot"] is a great word! The whole thing about language is, it's supposed to be broadcasting your intentions. These are my intentions and these words broadcast my feelings. If all of a sudden you have forbidden words that doesn't make the intent any better. It's just appeasing sensitive people.
Donald Trump doesn't have significant tells when he's lying because truth and lies to him are kind of homogenized. He's such a pro at it that you don't see a lot of divergence in his body language when he's lying or telling the truth. It's just constant bulls**t. He's probably a very good bluffer.
I approach writing a poem in a much different state than when I am writing prose. It's almost as if I were working in a different language when I'm writing poetry. The words - what they are and what they can become - the possibilities of the words are vastly expanded for me when I'm writing a poem.
To be functionally fluent in a language, for instance, in most cases you need about 1,200 words. To acquire a total of vocabulary words, if you really train someone well they can acquire 200 to 300 words a day, which means that in a week they can acquire the vocabulary necessary to speak a language.
Translators have to prove to themselves as to others that they are in control of what they do; that they do not just translate well because they have a "flair" for translation, but rather because, like other professionals, they have made a conscious effort to understand various aspects of their work.
Poetry takes you into the recesses of the language, the neglected corners, cracks and crannies and to the big sky of wonder. It opens the door to a critique without which you have rather boring analytical tools by comparison. To cultivate poetry means to stay with it. Not to abandon hope, but to abide.
The globalized environment where speaking a lot of languages is rewarded and getting access to learning materials is easier. A talent for massive language learning has not been supported by the environment until very recently, so this is a phenomenon that is going to become more common and more visible.
I love language. It doesn't bother me that its effects are partial. To me that is very sanity-producing. It would be weird if the effects of language were more than partial, if your whole life existed within your texts. That would be much scarier to me than language being an inadequate tool to represent.
This word "LOVE" - discredited, "clicheed" - can be restored and love, the instinct, the impulse to care for somebody in the hope that somebody will care for you - plus our language, the language, a language - is about all we have. With everything else going on, this is what makes us, what keeps us human.
The whole visual language of the movie is developed way before we get to set. Especially when you're doing visual effects and you don't have a lot of money to mess around, which we didn't, you have to really preplan everything. Pretty much every shot in the film was figured out months before we got to set.
It is worth the expense of youthful days and costly hours, if you learn only some words of an ancient language, which are raised out of the trivialness of the street, to be perpetual suggestions and provocations. It is not in vain that the farmer remembers and repeats the few Latin words which he has heard.
You know, you can make a small mistake in language or etiquette in Britain, or you could when I was younger, and really be made to feel it, and it's the flick of a lash, but it would sting, and especially at school where there's not much privacy, and so on. You could, yes, undoubtedly be made to feel crushed.
I gravitate toward the larger worldview questions such as, Why are we here? What are we supposed to be doing? What does it mean to know another person? To love someone? Of course, those questions are sort of in the background as I'm playing with language in the foreground, but those are the informing questions.
The only reality we can ever truly know is that of our perceptions, our own consciousness, while that consciousness, and thus our entire reality, is made of nothing but signs and symbols. Nothing but language. Even God requires language before conceiving the Universe. See Genesis: “In the beginning was the Word.
For someone like you who's a British citizen this might seem strange. How can you ban a language? It turns out that you can. During the dictatorship it was illegal to speak Catalan. This is an experience that we Catalans have all had to varying extents. Some more tense than others, but it's something we all share.
When I get on the internet and hide behind a false identity, and then allow that hiding to free me from the standards of decency, to begin to use language I would never use in front of my mother, all of a sudden, there's nothing between me and you, but worse than that, there's nothing between me and my worst self.
The thing to do, it seems to me, is to prepare yourself so you can be a rainbow in somebody else's cloud. Somebody who may not look like you. May not call God the same name you call God - if they call God at all. I may not dance your dances or speak your language. But be a blessing to somebody. That's what I think.
When you use the language of 'fact checking' to talk about a film, I think you're sort of fundamentally misunderstanding how art works. You don't fact check Monet's 'Water Lilies.' That's not what water lilies look like; that's what the sensation of experiencing water lilies feel like. That's the goal of the piece.
Why the connection with musicians? I think it's because in the end we're doing very similar things - we're telling stories, we're using poetic, lyrical language, and we're distilling stories down into their simplest form. We're both telling a story in two languages - word and music for them; and word and image for me.
I feel more Irish than English. I feel freer than British, more visceral, with a love of language. Shot through with fire in some way. That's why I resist being appropriated as the current repository of Shakespeare on the planet. That would mean I'm part of the English cultural elite, and I am utterly ill-fitted to be.
You stand with the least likely to succeed until success is succeeded by something more valuable: kinship. You stand with the belligerent, the surly and the badly behaved until bad behavior is recognized for the language it is: the vocabulary of the deeply wounded and of those whose burdens are more than they can bear.
The language of the totalist environment is characterized by the thought-terminating cliché. The most far-reaching and complex of human problems are compressed into brief, highly reductive, definitive-sounding phrases, easily memorized and easily expressed. These become the start and finish of any ideological analysis.
As a medical doctor, I have known the face of adversity. I have seen much of death and dying, suffering and sorrow. I also remember the plight of students overwhelmed by their studies and of those striving to learn a foreign language. And I recall the fatigue and frustration felt by young parents with children in need.
We're losing social skills, the human interaction skills, how to read a person's mood, to read their body language, how to be patient until the moment is right to make or press a point. Too much exclusive use of electronic information dehumanises what is a very, very important part of community life and living together.
The most difficult thing is that I don't speak Mandarin and I had this experience - of working in a language that I don't understand - before and it's really horrible. Eighteen years ago, I played a mute in one film because I couldn't speak Mandarin. There was another film where I had to speak Vietnamese. It's horrible!
Christ is Lord of all. This truth implies that he is lord of language, lord of grammar, lord of history, and lord or interpretive principles. We cannot just take things over unchanged from the world around us. We should be thinking through and living through the implications of Christ's lordship in every sphere of life.
The translator has to be a good writer. The translator has to hear music too. And it might not be exactly your music because the translator needs to translate the music. And so, that is what you are hoping for: a translator who gets what you are doing but who also gets all the ways in which it won't work in the new language.
The issues of poetry, and music, and dialogue with one another is the essential thrust of any song. The breakdown becomes the epoch, the language, the cultural tapestry from which it's echoing, if you will. I often say it's the eyes of the poet's and the ears of the composer's. This narration is what fascinates me endlessly.
The Victorian language of flowers began with the publication of 'Le Language des Fleurs,' written by Charlotte de Latour and printed in Paris in 1819. To create the book - which was a list of flowers and their meanings - de Latour gathered references to flower symbolism throughout poetry, ancient mythology, and even medicine.
It is as though the ancestors who made language and knew from what bestiality its use rescued them are saying to us: Beware of interfering with its purpose! For when language is seriously interfered with, when it is disjoined from truth, be it from mere incompetence or worse, from malice, horrors can descend again on mankind.
The reaction to any word may be, in an individual, either a mob-reaction or an individual reaction. It is up to the individual to ask himself: Is my reaction individual, or am I merely reacting from my mob-self? When it comes to the so-called obscene words, I should say that hardly one person in a million escapes mob-reaction.
I revise constantly, as I go along and then again after I've finished a first draft. Few of my novels contain a single sentence that closely resembles the sentence I first set down. I just find that I have to keep zapping and zapping the English language until it starts to behave in some way that vaguely matches my intentions.
If there is anything good about exile, it is that it teaches one humility. It accelerates one’s drift into isolation, an absolute perspective. Into the condition at which all one is left with is oneself and one’s language, with nobody or nothing in between. Exile brings you overnight where it would normally take a lifetime to go.
When our governments want to sell us a course of action, they do it by making sure it's the only thing on the agenda, the only thing everyone's talking about. And they pre-load the ensuing discussion with highly selected images, devious and prejudicial language, dubious linkages, weak or false 'intelligence' and selected 'leaks.'
You know what a lima bean does when it's attacked by spider mites? It releases this volatile chemical that goes out into the world and summons another species of mite that comes in and attacks the spider mite, defending the lima bean. So what plants have - while we have consciousness, toolmaking, language, they have biochemistry.
When I wrote 'The Giver,' it contained no so-called 'bad words.' It was set, after all, in a mythical, futuristic, and Utopian society. Not only was there no poverty, divorce, racism, sexism, pollution, or violence in the world of 'The Giver'; there was also careful attention paid to language: to its fluency, precision, and power.
I'm trying to steal from everybody. So yeah, there's cats that I'm personally affiliated with - Carl Franklin, Paul Thomas Anderson - and others that I don't know personally but their work I'm a big admirer of, like Martin Scorsese. But I'm hoping to come up with a language that is mine, that's specific to my take on this material.
I think that ultimately, when you create music that is proper music, then it becomes fundamental and anyone can relate to it or connect to it. When done properly, the language doesn't really have anything to do with it. It's actually the music as a whole. When it is speaking truth, everyone can relate to that on a fundamental level.
When you hear somebody speaking in an accent, it's almost like they're invading your language while they're speaking to you because if you hear someone speak another language, you almost don't care. But when they speak your language with an accent, it feels like an invasion of something that belongs to you. And, immediately, we change.
If you track something like a political campaign and parcel out what's being communicated in a literal and narrative sense, and what's being communicated by means of emotional and symbolic language, you might find that it's the latter elements that absolutely dominate and move people. It makes me want to take that language and expose it.
There's vulnerability - so I have to make sure the audience is certain that I know what I'm doing. There's vulnerability there because my heart is open, but at the same time I definitely have a lot of "weapons" at my disposal. I have all the language, I have all of the moment - I have all of that to spar with somebody, to take anything on.
Once, Turner had himself lashed to the mast of a ship for several hours, during a furious storm, so that he could later paint the storm. Obviously, it was not the storm itself that Turner intended to paint. What he intended to paint was a representation of the storm. One's language is frequently imprecise in that manner, I have discovered.
There is a very beautiful expression in the Hebrew language that's borrowed from spoken Torah... 'All is predicted, and permission is given at any point to change anything.' I think I live by this idiom in the sense that there is always a goal; there is always something to look forward to in life and my creative search, and that goal is there.
Poetry cannot be translated; and, therefore, it is the poets that preserve the languages; for we would not be at the trouble to learn a language if we could have all that is written in it just as well in a translation. But as the beauties of poetry cannot be preserved in any language except that in which it was originally written, we learn the language.
For me, language is a freedom. As soon as you have found the words with which to express something, you are no longer incoherent, you are no longer trapped by your own emotions, by your own experiences; you can describe them, you can tell them, you can bring them out of yourself and give them to somebody else. That is an enormously liberating experience.
You will hear people say the C-word. Except, it's a regional language: in British English, c - t has much less of an inflammatory sense than it does in North American English. You can hear someone on British TV called "a c - ting monkey" or a man being called a c - t. The particular fascination of profanity is how culturally specific it is and how it evolves.
I'm not going to play someone too far from who I am. Although I did a movie where I played a killer, and that has yet to come out. But that's someone I love being able to shock people with. I could do something you would not expect me to do. My limitations are - I'm not Meryl Streep. I'm not playing anything in a foreign language, or anything too far from who I am.
Not only are animals unable to avail themselves of language to assert their own rights, but many fewer humans have a clear sense of kinship with animals than have a clear sense of kinship with other humans. Among beings with subjective states of awareness, animals are the untouchable caste, those whom human others would rather not acknowledge, let alone render assistance.
I don't speak anything very well. The longer that you travel, you find out that you really don't even need to speak the language to get around and get things done, to live in those places. If you're somewhat resourceful and perceptive, you're pretty much going to know what's going on because human nature is human nature: they understand it, you understand it, and it works.