J. L. Austin Quotes

Words are not (except in their own little corner) facts or things: we need therefore to prise them off the world, to hold them apart from and against it, so that we can realize their inadequacies and arbitrariness, and can relook at the world without blinkers.

A sentence is made up of words, a statement is made in words.... Statements are made, words or sentences are used.

However well equipped our language, it can never be forearmed against all possible cases that may arise and call for description: fact is richer than diction.

After all we speak of people 'taking refuge' in vagueness -the more precise you are, in general the more likely you are to be wrong, whereas you stand a good chance of not being wrong if you make it vague enough.

Usually it is uses of words, not words in themselves, that are properly called vague.

Let us distinguish between acting intentionally and acting deliberately or on purpose, as far as this can be done by attending to what language can teach us.

Our common stock of words embodies all the distinctions men have found worth drawing, and the connexions they have found worth marketing, in the lifetimes of many generation; these surely are likely to be more numerous, more sound, since they have stood up to the long test of thee survival of the fittest, and more subtle, at least in all ordinary and reasonably practical matters, than any that you or I are likely to think up in our arm-chairs of an afternoon-the most favoured alternative method.

Fact is richer than diction.

Certainly ordinary language has no claim to be the last word, if there is such a thing.

In the one defense, briefly, we accept responsibility but deny that it was bad: in the other, we admit that it was bad but don't accept full, or even any, responsibility.

Infelicity is an ill to which all acts are heir which have the general character of ritual or ceremonial, all conventional acts.

Next, 'real' is what we may call a trouser-word. It is usually thought, and I dare say usually rightly thought, that what one might call the affirmative use of a term is basic--that, to understand 'x,' we need to know what it is to be x, or to be an x, and that knowing this apprises us of what it is not to be x, not to be an x. But with 'real' (as we briefly noted earlier) it is the negative use that wears the trousers.

You are more than entitled not to know what the word 'performative' means. It is a new word and an ugly word, and perhaps it doesnot mean anything very much. But at any rate there is one thing in its favor, it is not a profound word.

The beginning of sense, not to say wisdom, is to realize that 'doing an action,' as used in philosophy, is a highly abstract expression--it is a stand-in used in the place of any (or almost any?) verb with a personal subject, in the same sort of way that 'thing' is a stand-in for anynoun substantive, and 'quality' a stand-in for the adjective.

We become obsessed with 'truth' when discussing statements, just as we become obsessed with 'freedom' when discussing conduct...Like freedom, truth is a bare minimum or an illusory ideal.

Ordinary language embodies the metaphysics of the Stone Age.

Certainly ordinary language has no claim to be the last word, if there is such a thing. It embodies, indeed, something better thanthe metaphysics of the Stone Age, namely, as was said, the inherited experience and acumen of many generations of men.

Why should it not be the whole function of a word to denote many things?

Going back into the history of a word, very often into Latin, we come back pretty commonly to pictures or models of how things happen or are done.

But surely, speaking carefully, we do not sense 'red' and 'blue' any more than 'resemblance' (or 'qualities' any more than 'relations'): we sense something of which we might say, if we wished to talk about it, that 'this is red.'

There is no one kind of thing that we 'perceive' but many different kinds, the number being reducible if at all by scientific investigation and not by philosophy: pens are in many ways though not in all ways unlike rainbows, which are in many ways though not in all ways unlike after-images, which in turn are in many ways but not in all ways unlike pictures on the cinema-screen--and so on.

Like 'real', 'free' is only used to rule out the suggestion of some or all of its recognized antitheses. As 'truth' is not a name of a characteristic of assertions, so 'freedom' is not a name for a characteristic of actions, but the name of a dimension in which actions are assessed.

Going back into the history of a word, very often into Latin, we come back pretty commonly to pictures or models of how things happen or are done. These models may be fairly sophisticated and recent, as is perhaps the case with 'motive' or 'impulse', but one of the commonest and most primitive types of model is one which is apt to baffle us through its very naturalness and simplicity.

There are more ways of killing a cat than drowning it in butter; but this is the sort of thing (as the proverb indicates) we overlook: there are more ways of outraging speech than contradiction merely.

The theory of truth is a series of truisms.