We assume, to begin with, that the individual is at least as complex in his internal structure as the language is which he speaks - otherwise, how could he speak a language which is complex?

I wanted a theory that would allow one to live outside the office with the same philosophy one uses inside it.

Nobody is as good as he thinks he is.

Fruitful discourse in science or theology requires us to believe that within the contexts of normal discourse there are some true statements.

This required the development of a view which allowed one to integrate research with belief, thing with person, fact with aesthetics, knowledge with application of knowledge.

Normal social behavior requires that we be able to recognize identities in spite of change. Unless we can do so, there can be no human society as we know it.

Revelation and the nature of truth must be viewed in reference to the structure of language.

We assume, to begin with, that the individual is at least as complex in his internal structure as the language is which he speaks - otherwise, how could he speak a language which is complex?

Verbal and nonverbal activity is a unified whole, and theory and methodology should be organized or created to treat it as such.

Today's practicality is often no more than the accepted form of yesterday's theory.

If the scholar feels that he must know everything about any topic, he is in trouble - and will not publish with a clear conscience.

Acceptance of the power of God in one's life lays the groundwork for personal commitment to both science and Christianity, which so often have been in conflict.

So I see that Christianity in believing in a Creator pulls together more facts, data, inner experience and ability than any mechanistic view could hold for me.

The universe extends beyond the mind of man, and is more complex than the small sample one can study.

The view of the local scene through the eyes of a native participant in that scene is a different window.

God cannot be reduced to a sample for analysis.

The detached observer's view is one window on the world.

It is also, I would guess, a universal that in all societies people value respectability granted to them.

When I conform to truth, I do not conform to an abstract principle; I conform to the nature of God.

That a society controls, to a greater or lesser extent, the behavior of its members is a universal; but the methods, the particulars of that control, vary from one culture to another.

If I were to adopt pure mechanism as a philosophy, there would be no way I could choose to be a scholar.

Courage to continue comes from deeper sources than outward results.

Language is not merely a set of unrelated sounds, clauses, rules, and meanings; it is a total coherent system of these integrating with each other, and with behavior, context, universe of discourse, and observer perspective.

With acknowledgement of residues, we can be more easily prepared to grant the unit of science, the overlapping of disciplines, and the total coherence of all facts.

Christianity stands or falls as a living program, a way of life, made concrete in the life of man by the life of God through the life of the concretely living Christ.

Outward failure may be a manifested variant of inward success.

Language is a tool adequate to provide any degree of precision relevant to a particular situation.

The price that one pays for refusing to act on the truth as one sees it, is to be led to believe untruth to avoid guilt.

Identity in the form of continuity of personality is an extremely important characteristic of the individual.

Without a possibility of change in meanings human communication could not perform its present functions.

The marvelous thing is that even in studying linguistics, we find that the universe as a whole is patterned, ordered, and to some degree intelligible to us.

If language did not affect behavior, it could have no meaning.

There is no truth without responsibility following in its wake.

The detached observers view is one window on the world.

Still, language is resilient, and poetry when it is pressured simply goes underground.

I have my own language and it's high time I put a little of it out there.

Well, with the French language, which I understood and spoke, however imperfectly, and read in great quantities, at certain times, the matter I suppose was slightly different from either Latin or Greek.

I belong to a specific category of writers, those who speak and write in a language different from that of their parents.

Poetry is a matter of life, not just a matter of language.

Our purpose is simply to ask how theological principles can be shown to have usable secular analogues that throw light upon the nature of language.

Countries under foreign command quickly forget their history, their past, their tradition, their national symbols, their way of living, often their own literary language.

French is a language that makes those who speak it both calm and dynamic.

I have eighteen titles in the German language. I had a number one song in 1965.

That's so different in Hong Kong when I'm using my own mother language, I can treat the line in one thousand different ways, with many different reactions.

The Internet is not just one thing, it's a collection of things - of numerous communications networks that all speak the same digital language.

Of all of our inventions for mass communication, pictures still speak the most universally understood language.

If I were assigned poems I suppose I'd write more of them but it is entirely voluntary and for the most part ignored in the market sense of the word so the language to me is most intimate, most important, most sublime and most satisfying when it gets done.

Music is the soul of language.

I think the cinema you like has more to do with silence, and the theater you like has more to do with language.