A Quote by George Steiner

Language can only deal meaningfully with a special, restricted segment of reality. The rest, and it is presumably the much larger part, is silence. — © George Steiner
Language can only deal meaningfully with a special, restricted segment of reality. The rest, and it is presumably the much larger part, is silence.
That's just me wanting that supernatural tool to tell a story and also not wanting to be restricted by reality, with how we're telling a tale, because we are a heightened reality on Hannibal. There is a larger-than-life quality to the storytelling when it gets into particulars. I like the idea of being able to dismiss reality, depending on if we can sell it as part of the story.
I think the connection between poetry and theology, which is profound in Western tradition - there is a great deal of wonderful religious poetry - both poetry and theology push conventional definitions and explore perceptions that might be ignored or passed off as conventional, but when they are pressed yield much larger meanings, seem to be part of a much larger system of reality.
A security cam is one small part of a much larger universe of cams. The much larger effect, socially, politically and economically, is going to come from a much larger trend.
It's a difficult competition against silence, because silence is a perfect language, the only language which says with no words.
Words stand between silence and silence: between the silence of things and the silence of our own being. Between the silence of the world and the silence of God. When we have really met and known the world in silence, words do not separate us from the world nor from other men, nor from God, nor from ourselves because we no longer trust entirely in language to contain reality.
Many things that human words have upset are set at rest again by the silence of animals. Animals move through the world like a caravan of silence. A whole world, that of nature and that of animals, is filled with silence. Nature and animals seem like protuberances of silence. The silence of animals and the silence of nature would not be so great and noble if it were merely a failure of language to materialize. Silence has been entrusted to the animals and to nature as something created for its own sake.
Silence is never-ending speech. Vocal speech obstructs the other speech of silence. In silence one is in intimate contact with the surroundings. Language is only a medium for communicating one's thoughts to another. Silence is ever speaking.
For language to have meaning, there must be intervals of silence somewhere, to divide word from word and utterance from utterance. He who retires into silence does not necessarily hate language. Perhaps it is love and respect for language which imposes silence upon him. For the mercy of God is not heard in words unless it is heard, both before and after the words are spoken, in silence.
Man is not only part of a field, but a part and member of his group. When people are together, as when they are at work, then the most unnatural behavior, which only appears in late stages or abnormal cases, would be to behave as separate Egos. Under normal circumstances they work in common, each a meaningfully functioning part of the whole.
We usually recognize a beginning. Endings are more difficult to detect. Most often, they are realized only after reflection. Silence. We are seldom conscious when silence begins—it is only afterward that we realize what we have been a part of. In the night journeys of Canada geese, it is the silence that propels them. Thomas Merton writes, “Silence is the strength of our interior life.… If we fill our lives with silence, then we will live in hope.
America is our continent. You feel in the daily language that Americans use the word "America" to erase the rest of the continent from the map. And, of course, the language is clearly a reflection of the geopolitical reality: the domination of the United States over the rest of the continent.
Do the structures of language and the structures of reality (by which I mean what actually happens) move along parallel lines? Does reality essentially remain outside language, separate, obdurate, alien, not susceptible to description? Is an accurate and vital correspondence between what is and our perception of it impossible? Or is it that we are obliged to use language only in order to obscure and distort reality -- to distort what happens -- because we fear it?
Reality prior to my language exists as an unthinkable thought. . . . life precedes love, bodily matter precedes the body, and one day in its turn language shall have preceded possession of silence.
The frame announces that between the part of reality that was cut away and this part there is a difference; and that this segment which the frame frames is an example of nature-as-representation, nature-as-sign.
[Reality] isn't simply the so-called world that you're in. Your reality is a much larger one that takes in all matter of identification and desires and hopes.
If you can't put problems in your own backyard to rest, then how can you deal with larger issues?
This site uses cookies to ensure you get the best experience. More info...
Got it!