A Quote by Kenneth Goldsmith
The moment we shake our addiction to narrative and give up our strong-headed intent that language must say something "meaningful," we open ourselves up to different types of linguistic experience, which could include sorting and structuring words in unconventional ways: by constraint, by sound, by the way words look, and so forth, rather than always feeling the need to coerce them toward meaning.
Quote Topics
Addiction
Always
Coerce
Constraint
Conventional Ways
Could
Different
Different Types
Experience
Feeling
Forth
Give
Headed
Include
Intent
Language
Linguistic
Look
Meaning
Meaningful
Moment
Must
Narrative
Need
Open
Our
Ourselves
Rather
Say
Shake
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Sorting
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Strong
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Types
Unconventional
Up
Way
Ways
Which
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Related Quotes
What is the quality of your intent? Certain people have a way of saying things that shake us at the core. Even when the words do not seem harsh or offensive, the impact is shattering. What we could be experiencing is the intent behind the words. When we intend to do good, we do. When we intend to do harm, it happens. What each of us must come to realize is that our intent always comes through.
We depend on our words... Our task is to communicate experience and ideas to others. We must strive continually to extend the scope of our description, but in such a way that our messages do not thereby lose their objective or unambiguous character... We are suspended in language in such a way that we cannot say what is up and what is down. The word "reality" is also a word, a word which we must learn to use correctly.
You can imagine a different world in which a number of species developed with different genetically determined linguistic systems. It hasn't happened in evolution. What has happened is that one species has developed, and the genetic structure of this species happens to involve a variety of intricate abstract principles of linguistic organization that, therefore, necessarily constrain every language, and, in fact, create the basis for learning language as a way of organizing experience rather than constituting something learned from experience.
But to ask pity of our body is like discoursing in front of an octopus, for which our words can have no more meaning than the sound of the tides, and with which we should be appalled to find ourselves condemned to live.
The Yogic sages say that all the pain of a human life is caused by words, as is all the joy. We create words to define our experience and those words bring attendant emotions that jerk us around like dogs on a leash. We get seduced by our own mantras (I'm a failure I'm lonely I'm a failure I'm lonely) and we become monuments to them. To stop talking for a while, then, is to attempt to strip away the power of words, to stop choking ourselves with words, to liberate ourselves from our suffocating mantras.
Grammar, perfectly understood, enables us not only to express our meaning fully and clearly, but so to express it as to enable us to defy the ingenuity of man to give to our words any other meaning than that which we ourselves intend them to express.
To demarcate [words in way that changes the meaning] is simply to speak a different language than everyone else. And I do not accept semantic games like that. [...] We need to use words as they are actually used and understood. We can correct errors and inconsistencies and make distinctions. But we can't try to foist an alien language on people.
Our words are, as a general rule, filled by the people to whom we address them with a meaning which those people derive from their own substance, a meaning widely different from that which we had put into the same words when we uttered them.
I believe that words can help us move or keep us paralysed, and that our choices of language and verbal tone have something - a great deal - to do with how we live our lives and whom we end up speaking with and hearing; and that we can deflect words by trivialization, of course, but also by ritualized respect, or we can let them enter our souls and mix with the juices of our minds.
Sound words can't be understood through formal study of the language alone. They're felt when you immerse yourself in the culture or lifestyle that becomes a part of you. The Japanese language is abundant with onomatopoeia. Even though I've lived in Japan a long time, sound words are still an uncertain territory. And I think new words are being created every day. Even when I don't know a word I can sometimes connect it to a meaning using the sensations produced by the sounds, which feels like I'm playing with words.
We must use words to uplift and include. We can use our words to fight back against oppression and hate. But we must also channel our words into action.
Words were useless. At times, they might sound wonderful, but they let you down the moment you really needed them. You could never find the right words, never, and where would you look for them? The heart is as silent as a fish, however much the tongue tries to give it a voice.
These glorious things-words-are man's right alone...Without words we should know no more of each other's hearts and thoughts than the dog knows of his fellow dog....for, if you will consider, you always think to yourself in words, though you do not speak them aloud; and without them all our thoughts would be mere blind longings, feelings which we could not understand ourselves.
A poem, being an instance of language, hence essentially dialogue, may be a letter in a bottle thrown out to the sea with the-surely not always strong-hope that it may somehow wash up somewhere, perhaps on the shoreline of the heart. In this way, too, poems are en route: they are headed towards. Toward what? Toward something open, inhabitable, an approachable you, perhaps, an approachable reality. Such realities are, I think, at stake in a poem.
The point here is what makes human beings different from other creatures is our ability to use language. We can use words to express ourselves in very eloquent and complex ways. We grow up telling and listening to stories. That's what turns us into the people we are.
English is such a deliciously complex and undisciplined language, we can bend, fuse, distort words to all our purposes. We give old words new meanings, and we borrow new words from any language that intrudes into our intellectual environment.
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