Quotes of All Topics . Occasions . Authors
I'm interested is the oblique as a concept deeply connected to human lived experience, not separate from it. I was listening to an interview with film director Stephen Frears on NPR the other day and he said, "People's lives are never what you think they are," or something like that. Human lives are oblique. It makes sense to me that attending to them in language is as well.
I believe on foreign policy that there is little difference between the Democrats and Republicans on the Senate Foreign Relations Committee. We believe that the best course for containing North Korea's nuclear program is through diplomacy, and we disagree with the language the President Donald Trump has used, and the fact that he's made it more difficult for diplomacy to work.
I am aware of the technical distinction between ‘less’ and ‘fewer’, and between ‘uninterested’ and ‘disinterested’ and ‘infer’ and ‘imply’, but none of these are of importance to me. ‘None of these are of importance,’ I wrote there, you’ll notice – the old pedantic me would have insisted on “none of them is of importance”. Well I’m glad to say I’ve outgrown that silly approach to language
I'm very concerned with questions of language. This is what I think of when I think of myself as a writer: I'm someone who writes sentences and paragraphs. I think of the sentence - not only what it shares but, in a sense, what it looks like. I like to match words not only in a way that convey a meaning, possibly an indirect meaning, but even at times words that have a kind of visual correspondence.
We tried to make it more than just a cartoon. It was a cartoon, but we tried to make it more than it was to begin with. And I have 300,000 followers from Turkey, Romania, Poland, and places over there that love Life With Louie, where it was translated into their language. They love it. They are absolutely in love with it. And it just goes to show you: no matter where you go, it's always about family.
The problem with the British film industry is that it's really the American film industry, or a small branch of in lots of ways because of the common language. But it's great to see some individual voices still there. I think I probably gravitate towards a slightly more European, auteur model rather than the studio thing. I think it would be great if British films were a little bit more auteur driven.
I love to publish new writers, and we do so consistently. But a lot of contemporary American poets sound alike to me. They want to bring spoken, prosy language into poetry and I understand that desire. But they don't edit. It's not very curated work. It seems very lackluster, very uncareful. It may be the un-carefulness is also something they intend but there's a kind of "So what?" quality to a lot of it.
The idea of morphology of languages is something that I'm really interested in. How does German turn to Dutch, and how does Dutch turn to Anglo-Saxon and eventually English? Morphology is actually taking place through things like Twitter or GChat today, where we're changing how things are spelled, and those spellings are accepted as standard now. Morphology happens over time. It's not necessarily a bad thing.
I can hardly believe that I even know this, but I am aware that Noah Webster's original dictionary, apart from being the first truly American lexicography, was a kind of line in the sand. It claimed a very discrete, American form of the English language, explicitly to compare it to the English of our erstwhile colonial masters who had been operating under Dr. Johnson's dictionary rules for well over a century.
I certainly self-police my language depending on who I'm talking to. I try to be very careful about using filler words, about not drawling certain vowels, even when I can't say "drawl" without drawling. That's kind of sad, because self-policing inhibits communication. You're more focused on the words coming out of your mouth or that should not be coming out of your mouth than making a connection with the person you're speaking to.
The dictionary has been in the making for several decades, and the result is well worth the wait. MacLean and those who worked with her have consulted with Iñupiaq speakers from across Alaska's North Slope to compile a comprehensive collection of word stems, along with postbases, grammatical endings, and an array of other valuable material. . . . This dictionary will prove fascinating for anyone interested in the Iñupiat and their language.
I think of myself primarily as a reader, then also a writer, but that's more or less irrelevant. I think I'm a good reader, I'm a good reader in many languages, especially in English, since poetry came to me through the English language, initially through my father's love of Swinburn, of Tennyson, and also of Keats, Shelley and so on - not through my native tongue, not through Spanish. It came to me as a kind of spell. I didn't understand it, but I felt it.
What poetry is asking us to accept can be difficult. Our proximity to our mortality, the fragility of our existence, how close we live in every moment to nameless abysses, and the way language itself is beautifully, tragically, thrillingly insufficient...these are some of the engines that drive the poem. It's natural to want to turn away from these things. But we have to face them, as best we can, at least sometimes. Poetry can help us in that nearly impossible work.
I'm a champion for western civilization and, yes, our English language is a big part of it. It's a carrier of freedom. Wherever the English language has gone globally, freedom went with it. Science technology has always lifted up the standard of living on average of everybody on the planet. I want more of that, not less. There are civilizations that produce very little, if any. This western civilization is a superior civilization, and we want to share it with everybody.
By a generative grammar I mean simply a system of rules that in some explicit and well-defined way assigns structural descriptions to sentences. Obviously, every speaker of a language has mastered and internalized a generative grammar that expresses his knowledge of his language. This is not to say that he is aware of the rules of the grammar or even that he can become aware of them, or that his statements about his intuitive knowledge of the language are necessarily accurate.
The Kurds know that they won't achieve their own state by force of arms but through international recognition. And they have certainly heard what the German foreign minister said in connection with the arms deliveries: There is no Kurdish state. But that shouldn't prevent the Kurds from continuing to develop their own institutions. Still, the best thing for them would be to remain a part of Iraq, but in return we must treat them with respect - their nationality, their language and their culture.
We note the increasing coarseness of language and understand how Lot must have felt when he was, according to Peter, "vexed with the filthy conversation of the wicked." (2 Peter2:7.) We wonder why those of coarse and profane conversation, even if they refuse obedience to God's will, are so stunted mentally that they let their capacity to communicate grow more and more narrow. Language is like music; we rejoice in beauty, range, and quality in both, and we are demeaned by the repetition of a few sour notes.
My version of relativism is pluralistic and attributes functions to morality that in combination with human nature place limits on what could count as a true morality. Unlike many other relativists, I do not hold that people are subject to a morality because they all belong to a certain group. That is, I don't hold that being a member of a group makes one's subject to some set of generally accepted norms. What is true is that others around us teach us morality and moral language, so they inevitably influence us.
Rather than thinking of sound and sense in my essays as two opposing principles, two perpendicular trajectories, as they are often considered in conversations around translation, or even as two disassociated phenomena that can be brought together to collaborate with more or less success, I think of sound as sense. Sound has its own meaning, and it's one of the many non-semantic dimensions of meaning in language. I want to emphasize is the formal dynamic between language-as-information and language-as-art-material.
The language in New Mexico is very different. At first when you hear the speech here, you don't really know what to do with it, but then I just went with it, because as a writer as well as a translator I do believe that translated words are not different names for the same thing. They're different names for different things. I tried to stay as true as I could, so I used Ruben Cobos' dictionary of Southwestern Spanish, and when I went into Spanish I never assumed the word I would use would be the word a nuevomexicano would use.
Those who become hyperpolyglots are those who meet two criteria. One, they are exposed to language material. Two, they undertake learning languages as a mission as well as acquiring the personal identity as a language learner.I describe the "neural tribe theory" of hyperpolyglots, arguing that they possess an atypical neurology that is selected by some environments and not others; presumably, there have always been humans walking around with that set of neurological traits or factors, only some of whom actually use those things for languages.
In early psychoanalytic thought, narcissism was - and still, of course, is - self-love. The early psychoanalysts used to talk of libido directed at the self. That now feels a little quaint, that kind of language. But it does include the most fierce and self-displaying form of one's individual self. And in this way, it can be dangerous. When you look at Donald Trump, you can really see someone who's destructive to any form of life enhancement in virtually every area. And if that's what Fromm means by malignant narcissism, then it definitely applies.
A $200 million contract just got awarded to develop software to provide the Department of Defense with all these sock puppets who have fake Twitter and Facebook accounts. Why not create ten fake Libyan Twitter users and then get one journalist to follow them. But the problem is, of course, it corrupts the entire process. One of the caveats is that anything they write is going to be in a foreign language so it won't affect Americans. But that doesn't make any sense because: A) it can be translated pretty easily, and B) Americans also speak other languages.
I work in Hebrew. Hebrew is deeply inspired by other languages. Not now, for the last three thousand years, Hebrew has been penetrated and fertilized by ancient Semitic languages - by Aramaic, by Greek, by Latin, by Arabic, by Yiddish, by Latino, by German, by Russian, by English, I could go on and on. It's very much like English. The English language took in many many fertilizations, many many genes, from other languages, from foreign languages - Latin, French, Nordic languages, German, Scandinavian languages. Every language has influences and is an influence.
The space station mission was kind of the culmination of all of my experience of being a NASA Astronaut, so it had brought all of my previous experience into play. I had to learn the Russian language to a fluent level so that I could function as the co-pilot of the Soyuz Spacecraft that we flew up and back from the space station. And then the challenge of being the Commander of the whole expedition, a six and a-half month flight aboard the international space station. I felt the burden of the whole mission on my shoulders, which was fine, and fortunately everything did go well.