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However obvious these facts may appear at first glance, they are actually not so obvious as they seem except when we take special pains to think about the subject. Symbols and things symbolized are independent of each other; nevertheless, we all have a way of feeling as if [...] there were necessary connections. For example, there is a vague sense we all have that foreign languages are inherently absurd; foreigners have such funny names for things, and why can't they call things by their right names? This feeling exhibits itself most strongly in those tourists who seem to believe that they can make the natives of any country understand English if they shout loud enough. Like the little boy who was reported to have said, "Pigs are called pigs because they are such dirty animals," they feel that the symbol is inherently connected in some way with the thing symbolized. Then there are the people who feel that since snakes are "nasty, slimy creatures" (incidentally, snakes are not slimy), the word "snake" is a nasty, slimy word.

 

S. I. Hayakawa

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There is [...] no necessary connection between the symbol and that which is symbolized. Just as men can wear yachting costumes without ever having been near a yacht, so they can make the noise "I'm hungry" without being hungry. Furthermore, just as social rank can be symbolized by feathers in the hair, by tattooing on the breast, by gold ornaments on the watch chain, or by a thousand different devices according to the culture we live in, so the fact of being hungry can be symbolized by a thousand different noises according to the culture we live in: "J'ai faim," or "Es hungert mich," or "Ho appetito," or "Hara ga hetta," and so on.

 

S. I. Hayakawa

 

Nature consists of the elements given by the senses. Primitive man first takes out of them certain complexes of these elements that present themselves with a certain stability and are most important to him. The first and oldest words are names for "things". ... The sensations are no "symbols of things". On the contrary the "thing" is a mental symbol for a sensation-complex of relative stability. Not the things, the bodies, but colours, sounds, pressures, times (what we usually call sensations) are the true elements of the world.

 

Ernst Mach

 

Best of things symbolised by Jocelyne's barbell:
"It's a symbol of the need for symbols."
"How life shrapnels us."
"Assistant bank manageress on the outside, primitive on the inside."
"Of whatever I feel like."
"That you can do stupid things at any point in your life."

 

Tibor Fischer

 

And the meanest, ugliest, nastiest one, the meanest father raper of them all, was coming over to me and he was mean 'n' ugly 'n' nasty 'n' horrible and all kind of things and he sat down next to me and said, "Kid, whad'ya get?" I said, "I didn't get nothing, I had to pay $50 and pick up the garbage." He said, "What were you arrested for, kid?" And I said, "Littering." And they all moved away from me on the bench there, and the hairy eyeball and all kinds of mean nasty things, till I said, "And creating a nuisance." And they all came back, shook my hand, and we had a great time on the bench.

 

Arlo Guthrie

 

Citizens of a modern society need [...] more than that ordinary "common sense" which was defined by Stuart Chase as that which tells you that the world is flat. They need to be systematically aware of the powers and limitations of symbols, especially words, if they are to guard against being driven into complete bewilderment by the complexity of their semantic environment. The first of the principles governing symbols is this: The symbol is NOT the thing symbolized; the word is NOT the thing; the map is NOT the territory it stands for. (p.29-30) (editor's link)

 

S. I. Hayakawa