It is true that education tries to depersonalize language, and with a certain measure of success. "Rain" is no longer the familiar phenomenon, but "drops of water falling from clouds towards the earth", and find so, as your instruction proceeds, the world of words becomes more and more separated from the world of the senses, in the end you become such a virtuoso in the manipulation of phrases that you need hardly ever remember that words have meanings. You have then become completely a public character, and even your inmost thoughts are suitable for the encyclopaedia. But you can no longer hope to be a poet, and if you try to be a lover you will find your depersonalized language not very successful in generating the desired emotions. You have sacrificed expression to communication, and what you can communicate turns out to be abstract and dry(hk18)
Gregarious animals emit distinctive noises when they find food, and other members of the herd are attracted when they hear these noises, but we cannot know whether the noises merely express pleasure or are also intended to state "food here"(hk72)
Language depends upon physics and could not exist without approximately separable causal chains(hk74)
Language, although a useful and even indispensable tool, is a dangerous one, since it begins by suggesting a definiteness, discreteness, and quasi-permanence in objects which physics seems to show than they do not possess. Some philosophers prefer to treat language as autonomous, and try to forget that it is intended to have a relation to fact and to facilitate dealings with the environment. Such a treatment has great advantages : logic and mathematics should not have prospered as they have done if logicians and mathematicians had continually remembered that symbols should mean something(hk76)
There are two stages in the acquisition of a foreign language, the first that in which you only understand by translating, the second that in which you can 'think' in the foreign language(hk78)
Language, from the start, embodies the belief in more or less permanent persons and things. This is perhaps the chief reason for the difficulty of any philosophy which dispenses with the notion of substance(hk81)
The indicative use must come first in the acquisition of language, but the imperative use very quickly follows(hk85)
The relation "thinking of" is not created by language, but antedates it. What language does is to make it communicable(hk85b)