Deterioration Of Language Quotes

In our age there is no such thing as "keeping out of politics." All issues are political issues, and politics itself is a mass of lies, evasions, folly, hatred and schizophrenia. When the general atmosphere is bad, language must suffer. I should expect to find--this is a guess which I have not sufficient knowledge to verify--that the German, Russian, and Italian languages have all deteriorated in the last ten or fifteen years, as a result of dictatorship.

The people thrown into other cultures go through something of the anguish of the butterfly, whose body must disintegrate and reform more than once in its life cycle. In her novel “Regeneration,” Pat Barker writes of a doctor who “knew only too well how often the early stages of change or cure may mimic deterioration. Cut a chrysalis open, and you will find a rotting caterpillar. What you will never find is that mythical creature, half caterpillar, half butterfly, a fit emblem of the human soul, for those whose cat of mind leads them to seek such emblems. No, the process of transformation consists almost entirely of decay.” But the butterfly is so fit an emblem of the human soul that its name in Greek is “psyche,” the word for soul. We have not much language to appreciate this phase of decay, this withdrawal, this era of ending that must precede beginning. Nor of the violence of the metamorphosis, which is often spoken of as though it were as graceful as a flower blooming.

Oh, Jesus,” he said, wheezing with the effort it took to control himself. He wiped his eyes with the back of his hand. “You little innocent. I’m fluent in French, but it isn’t my first language.” It was plain by the mortified expression in those green eyes that she didn’t understand, so he explained. “Baby , if I can still think clearly enough to speak French, then I’m not totally involved in what I’m doing. It may sound pretty , but it doesn’t mean any thing. Men are different from women; the more excited we are, the more like cavemen we sound. I could barely speak English with you, much less French. As I remember, my vocabulary deteriorated to a few short, explicit words, ‘fuck’ being the most prominent.” To his amazement, she blushed, and he smiled at this further evidence of her charming prudery. “Go to sleep,” he said gently. “Lindsey didn’t even rate a replay.

Writing engenders in us certain attitudes toward language. It encourages us to take words for granted. Writing has enabled us to store vast quantities of words indefinitely. This is advantageous on the one hand but dangerous on the other. The result is that we have developed a kind of false security where language is concerned, and our sensitivity to language has deteriorated. And we have become in proportion insensitive to silence.

To have assumed, for instance, that the deterioration of language and its debasement was tantamount to dehumanization led straight to cultural fascism.

Always the pain, the chaos of composition. He could not find order in the field of little symbols. They were in the hazy distance. He could not clearly see the picture that is called a word. A word is also a picture of a word. He saw spaces, incomplete features, and tried to guess at the rest. He made wild tries at phonetic spelling. But the language tricked him with its inconsistencies. He watched sentences deteriorate, powerless to make them right. The nature of things was to be elusive. Things slipped through his perceptions. He could not get a grip on the runaway world.

Does this current deterioration and corruption of language, imprecision of thought, and so forth scare you—or is it just a decadent phase? AUDEN It terrifies me. I try by my personal example to fight it; as I say, it’s a poet’s role to maintain the sacredness of language.

Unaware of what year it was, Joe wandered the streets desperate for help. But the English language had deteriorated into a hybrid of hillbilly, valleygirl, inner-city slang and various grunts. Joe was able to understand them, but when he spoke in an ordinary voice he sounded pompous and faggy to them.

If language is not correct, then what is said is not what is meant; if what is said is not what is meant, then what must be done remains undone; if this remains undone, morals and art will deteriorate; if justice goes astray, the people will be confused. Hence there must be no arbitrariness in what is said. This matters above everything. Confucius’s

If language is not correct, then what is said is not what is meant; if what is said is not what is meant, then what must be done remains undone; if this remains undone, morals and art will deteriorate; if justice goes astray, the people will stand about in helpless confusion. Hence there must be no arbitrariness in what is said. This matters above everything.

... apart from its function as communication, human language also often functions as a defense. The spoken word conceals the expressive language of the biological core. In many cases, the function of speech has deteriorated to such a degree that the words express nothing whatever and merely represent a continuous, hollow activity on the part of the musculature of the neck and the organs of speech. On the basis of repeated experiences, it is my opinion that in many psychoanalyses which have gone on for years the treatment has become stuck in this pathological use of language. This clinical experience can, indeed has to be applied to the social sphere. Endless numbers of speeches, publications, political debates do not have the function of getting at the root of important questions of life but of drowning them in verbiage.

each time we enter a ritual space we do so because something in the physical world has warned us of possible deterioration at hand. This presupposes that one does not enter into a ritual without a purpose, a goal. As I said earlier, ritual is called for because our soul communicates things to us that the body translates as need, or want, or absence. So we enter into ritual in order to respond to the call of the soul. So illness, perhaps, is the sign language of the soul in need of attention. This means that our soul is the part of us that picks up on situations well ahead of our conscious awareness of them.

Asked what he would undertake first, Were he called upon to rule a nation, Confucius replied: 'To correct language . . . If language is not correct, Then what is said is not what is meant, Then what ought to be done remains undone; If this remains undone, morals and art will deteriorate; If morals and art deteriorate, justice "All go astray; If justice goes astray The people will stand about in helpless confusion. Hence there must be no arbitrariness in what is said. This mattars above everything.' Asked to surrender in World War Two, The Japanese employed the word 'mokusatsu' In replying to the Potsdam ultimatum. The word given out by the Domei news agency Was interpreted in Washington as 'treat with contempt' Rather than 'withholding comment' - pending a decision Its correct meaning. The Americans concluded that their ultimatum had been rejected; The boys in the back-room could play with their new toy A hundred and forty thousand people lay round in helpless confusion. Today 'peace' is mis-translated, and means a seething stalemate Instead of calm; 'Strength' is mis-translated, and means paranoid force Instead of right-minded confidence...

It is a mistake to suppose that all change or development is growth. The present condition of the earth’s surface is not mature or immature; the horse has not, so far as we know, reached some final and presumably optimal stage in evolutionary development. If a child’s language seems to grow like an embryo, it is only because the environmental contingencies have been neglected. The feral child has no language, not because his isolation has interfered with some growth process, but because he has not been exposed to a verbal community. We have no reason to call any culture mature in the sense that further growth is unlikely or that it would necessarily be a kind of deterioration. We call some cultures underdeveloped or immature in contrast with others we call ‘advanced’, but it is a crude form of jingoism to imply that any government, religion, or economic system is mature. The main objection to the metaphor of growth, in considering either the development of an individual or the evolution of a culture, is that it emphasizes a terminal state which does not have a function. We say that an organism grows toward maturity or in order to reach maturity. Maturity becomes a goal, and progress becomes movement towards a goal. A goal is literally a terminus—the end of something such as a foot race. It has no effect on the race except to bring it to an end. The word is used in this relatively empty sense when we say that the goal of life is death or that the goal of evolution is to fill the earth with life. Death is no doubt the end of life, and a full world may be the end of evolution, but these terminal conditions have no bearing on the processes through which they are reached. We do not live in order to die, and evolution does not proceed in order to fill the earth with life.

The most surprising discovery made by Baumeister’s group shows, as he puts it, that the idea of mental energy is more than a mere metaphor. The nervous system consumes more glucose than most other parts of the body, and effortful mental activity appears to be especially expensive in the currency of glucose. When you are actively involved in difficult cognitive reasoning or engaged in a task that requires self-control, your blood glucose level drops. The effect is analogous to a runner who draws down glucose stored in her muscles during a sprint. The bold implication of this idea is that the effects of ego depletion could be undone by ingesting glucose, and Baumeister and his colleagues have confirmed this hypothesis in several experiments. Volunteers in one of their studies watched a short silent film of a woman being interviewed and were asked to interpret her body language. While they were performing the task, a series of words crossed the screen in slow succession. The participants were specifically instructed to ignore the words, and if they found their attention drawn away they had to refocus their concentration on the woman’s behavior. This act of self-control was known to cause ego depletion. All the volunteers drank some lemonade before participating in a second task. The lemonade was sweetened with glucose for half of them and with Splenda for the others. Then all participants were given a task in which they needed to overcome an intuitive response to get the correct answer. Intuitive errors are normally much more frequent among ego-depleted people, and the drinkers of Splenda showed the expected depletion effect. On the other hand, the glucose drinkers were not depleted. Restoring the level of available sugar in the brain had prevented the deterioration of performance. It will take some time and much further research to establish whether the tasks that cause glucose-depletion also cause the momentary arousal that is reflected in increases of pupil size and heart rate.

We cannot, in literature, any more than in the rest of life, live in a perpetual state of revolution. If every generation of poets made it their task to bring poetic diction up to date with the spoken language, poetry would fail in one of its most important obligations. For poetry should help, not only to refine the language of the time, but to prevent it from changing too rapidly : a development of language at too great a speed would be a development in the sense of a progressive deterioration, and that is our danger to-day. If the poetry of the rest of this century takes the line of development which seems to me, reviewing the progress of poetry through the last three centuries, the right course, it will discover new and more elaborate patterns of a diction now established.

Thai prostitution was a haven for the men and a nuisance for the women. The streets of Phuket were outlined with bars ready to nourish thirsty sailors with euphoric intoxication to smother their pinched nerves from their personal lives deteriorating in their six-month absence. Thailand truly lived up to its port reputation. Hundreds of bikini-clad prostitutes littered the strip. Slim and petite, their narrow hips and flat chests appeared to be the appropriate age for the pink plaid schoolgirl skirts, dress shirts, ties, and pigtails intended to entice pedophilic eroticism. They wore heavy coats of pastel liquid shadow that clashed against their yellow tinted tans. They awkwardly wiggled to a nauseating blend of techno and Reggaeton as cotton-haired granddaddies lustfully gawked at them. Any Caucasian male cannot trek a block without the treatment of a pop culture heartthrob with a trail of Thai teens at his heels. “Wan hunnet baaht!” they taunt in a nasal screech. “Wan hunnet baht and I suck yo cock!” The oriental beauties cup their fists and hold them to their mouths as they wiggle their tongues against their cheeks to provide a clear visual for their performance skills. It’s easy to dismiss the humanity in Thai prostitutes. Their splotchy, heavily accented English allows the language barrier to muffle signs of intellect. They’re overtly sexual in their crotch bearing ensembles, loud and vulgar invitations, and provocative dancing that makes even corner butcher shops feel like Vegas strip clubs. Swarms of them linger in front of bars holding cardboard signs scribbled with magic marker that offer a blow job with the first beer purchased. Their eyes burn into passing tourists, with acute radar for creamy, sun-flushed complexions and potbellies - signals of the deep pockets of white male privilege.

We shall see one another some day, brother. I believe in that as in the multiplication-table. To my soul, all is clear. I see my whole future, and all that I shall accomplish, plainly before me. I am content with my life. I fear only men and tyranny. How easily might I come across a superior officer who did not like me (there are such folk !), who would torment me incessantly and destroy me with the rigours of service—for I am very frail and of course in no state to bear the full burden of a soldier's life. People try to console me: " They're quite simple sort of fellows there." But I dread simple men more than complex ones. For that matter, men everywhere are just— men. Even among the robber-murderers in the prison, I came to know some men in those four years. Believe me, there were among them deep, strong, beautiful natures, and it often gave me great joy to find gold under a rough exterior. And not in a single case, or even two, but in several cases. Some inspired respect; others were downright fine. I taught the Russian language and reading to a young Circassian—he had been transported to Siberia for robbery with murder. How grateful he was to me ! Another convict wept when I said good-bye to him. Certainly I had often given him money, but it was so little, and his gratitude so boundless. My character, though, was deteriorating; in my relations with others I was ill-tempered and impatient. They accounted for it by my mental condition, and bore all without grumbling. Apropos: what a number of national types and characters I became familiar with in the prison ! I lived into their lives, and so I believe I know them really well. Many tramps' and thieves' careers were laid bare to me, and, above all, the whole wretched existence of the common people. Decidedly I have not spent my time there in vain. I have learnt to know the Russian people as only a few know them. I am a little vain of it. I hope that such vanity is pa r donable. Brother

As the body and mind deteriorate, the dying are not less themselves. Dementia steals the faculties for expressing the self—language, memory, personality—but the self remains, albeit largely inaccessible to others. The experience of actually being with the demented and dying is one of watching someone move farther and farther away, out of earshot and eventually out of sight. It’s wrong to think, “Because I cannot access something, it does not exist.” Being with someone who is near death undermines such nonsense. If people are as much themselves when there is no chance of further accomplishment, activity, or self-expression, then the fact that the unborn may grow up to great accomplishment, activity, or self-expression is irrelevant. That a precious child with Down syndrome may some day compete in the Special Olympics is irrelevant. Another precious child with a different genetic abnormality will spend all his days in a state that most of us will inhabit only at the end of our lives, if ever: incapable of communication, incontinent, compromised in language, memory, intellect, and personality. The compassion we show to the dying is not earned by the things they “used to be” any more than it should be earned by the things that the unborn might become. We will all end up in a state of total incapacity and inaccessibility, some for a long time and some only briefly.

Some children who grow up the be cutters may have been forced to take on the mother's role in childhood due to their father's sexual abuse or their mother's death or incapacity. Or a mother may simply have been too overwhelmed by life circumstances to meet her children's needs. In some cases, both parents may be conscientiously attuned to their child but because of some physical trauma she must endure—such as childhood illness, accident, or extensive medical procedure—no amount of comforting can diminish the pain and distress the child has to manage. Whatever the source, the child is left feeling emotionally abandoned and her unmet needs and unsoothed fears create an overwhelming level of anxiety. Later in life, cutting or burning becomes her primary strategy for regulating her emotions and avoiding further mental deterioration. It is a means of self-soothing and in that sense it can be viewed as a flawed attempt at self-mothering.

If language is not correct, then what is said is not what is meant; if what is said is not what is meant, then what must be done remains undone; if this remains undone, morals and art will deteriorate; if justice goes astray, the people will stand about in helpless confusion. Hence, there must be no arbitrariness in what is said. This matters above everything.—Confucius

Alexander Guiora and his colleagues (1972) found support for the claim that inhibition is a negative force, at least for second language pronunciation performance. One study involved an analysis of the effects of small doses of alcohol, known for its ability to reduce inhibition, on pronunciation. Study participants who drank small amounts of alcohol did better on pronunciation tests than those who did not drink any. While results such as these are interesting, they may have more to do with performance than with learning. We may also note, in passing, that when larger doses of alcohol were administered, pronunciation rapidly deteriorated!

The main reason not all Christians receive the gift of a spirit language is the lack of knowledge that the gift is for every Christian and not knowing the many valuable benefits of a spirit language. The reason most Christians do not know these things is because their pastors do not preach it. “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of Whom they have not heard? And how shall they hear without a preacher?” (Rom. 10:14). The reason many ministers do not preach about receiving the gift of one’s spirit language and its benefits is based on their understanding and relationship in the origination, deterioration, and restoration of the Church. STANDARD DOCTRINE AND PRACTICE Preaching about the gift of the Holy Spirit was standard practice of Apostle Peter and Apostle Paul in the book of Acts. The

For every Englishman who philosophizes there are a hundred who don't. For every solider who prays, there are a thousand who don't. But there is hardly a man who will not return from war bigger than when he left home. His language may have deteriorated. His "views" on religion and morals may have remained unchanged. He may be rougher in manner. But it will not be for nothing that he has learned from hardship without making a song about it, that he has risked his life for righteousness' sake, that he has bound up his wounds of his mates, and shared with them his meager rations. We who have served in the ranks of "the first hundred thousand" will want to remember something more than the ingloriousness of war. We shall want to remember how adversity made men unselfish, and pain found them tender, and danger found them brave, and loyalty made them heroic. The fighting man is a very ordinary person; that's granted; but he has shown that the ordinary person can rise to unexpected heights of generosity and self-sacrifice.

As one of the central defining aspects of the “other world,” time will be discussed at some length in the chapter that follows; here I will note only that time, commonly taken to be an objective fact of the natural universe (chiefly due to the incontrovertible effects of deterioration and decay), is in fact a construct like any other, bound to language and culture and by no means absolute. We are fooled by time into granting it greater ontological status than it deserves because it may be divided and expressed uniformly through the symbolic system of mathematics. We speak of how long “a day” is on other planets and make adjustments for the rate of rotation and circumference of those planets, and yet in the end we are still playing with the clumsy tool of our arbitrary divisions of time, with hours and minutes, which can be made to divide one year on earth into 365 (almost perfectly) even days.

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The conflicts described [...]—school and prison violence, racial power struggles, discrimination lawsuits, language barriers, religious differences, a complex and unforgiving racial etiquette—are direct consequences of diversity. Whatever their leaders may tell them, ordinary Americans have not failed to notice this. A 2007 poll asked non-whites whether “racial tension” in the United States is either a “very important problem,” “somewhat important,” or not a problem at all. No less than 93 percent of Hispanics thought it was very or somewhat important (79 percent said “very important”), 92 percent of blacks thought it was very or somewhat important (65 percent said “very important”), and 73 percent of Asians thought it was very or somewhat important (37 percent said “very important”). When asked to agree or disagree with the statement, “There is a lot of discrimination against my community in the United States,” 92 percent of blacks, 85 percent of Hispanics, and 57 percent of Asians agreed. Many Americans do not expect things to get much better. A 2004 Gallup poll asked, “Do you think that relations between blacks and whites will always be a problem for the United States, or that a solution will eventually be worked out?” Fifty-seven percent of blacks, 44 percent of whites and 42 percent of Hispanics said black-white relations would always be a problem. In 2010, only 36 percent of voters thought relations were improving between blacks and whites; among blacks only 13 percent saw improvement. Nor, as we have seen, are relations bad only between whites and non-whites. A 2007 survey found that 61 percent of Hispanics, 54 percent of Asians, and 47 percent of blacks would rather do business with whites than with members of the other two groups. According to a 2010 Rasmussen poll, 50 percent of voters thought relations were getting worse between whites and Hispanics; only 21 percent thought they were getting better. The same poll found that 34 percent of voters thought black-Hispanic relations were deteriorating while only 16 percent thought they were improving.

Most modern translations are total shit—the English language is only deteriorating, after all.

In the wake of Cologne and other similar attacks one could hear the language deteriorate around the fringes. Street movements began to talk of all arrivals into Europe as ‘rapefugees’. In Paris I met an elected official who referred to all migrants as ‘refu-jihadists’. These were unamusing as well as insulting terms for anybody who knew first hand that some at least of the people who had come were fleeing rape or escaping jihad. But such deterioration in the language seems inevitable after a period of dishonesty from the other direction. If you pretend for long enough, in the face of clear evidence, that all the arrivals in to the continent are asylum seekers, you eventually spawn a movement who believe that none of them are.

In the wake of Cologne and other similar attacks one could hear the language deteriorate around the fringes. Street movements began to talk of all arrivals into Europe as ‘rapefugees’. In Paris I met an elected official who referred to all migrants as ‘refu-jihadists’. These were unamusing as well as insulting terms for anybody who knew first hand that some at least of the people who had come were fleeing rape or escaping jihad.

The deterioration of any language is the decay of any moral society where in the language resides. If people don’t know how to communicate or are limited within their own language, then they will act merely on impulse. People’s shortcuts are ultimately their undoing.