S. I. Hayakawa:
"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."
"Now, to use the famous metaphor by Alfred Korzybski in his Science and Sanity (1933), this verbal world ought to stand in relation to the extensional world as a map does to the territory it is supposed to represent. If a child grows to adulthood with a verbal world in his head which corresponds fairly closely to the extensional world that he finds around him in his widening experience, he is in relatively small danger of being shocked or hurt by what he finds, because his verbal world has told him what, more or less, to expect. He is prepared for life. If, however, he grows up with a false map in his head [...] he will constantly be running into trouble, wasting his efforts, and acting like a fool."
"We all inherit a great deal of useless knowledge, and a great deal of misinformation and error (maps that were formerly thought to be accurate), so that there is always a portion of what we have been told that must be discarded. But the cultural heritage of our civilization that is transmitted to us -- our socially pooled knowledge, both scientific and humane -- has been valued principally because we have believed that it gives us accurate maps of experience."
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Alfred Korzybski:
"If the map shows a different structure from the territory represented—for instance, shows the cities in a wrong order, or some places east of others while in the actual territory they are west,—then the map is worse than useless, as it misinforms and leads astray. One who made use of it could never be certain of reaching his destination."
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S. I. Hayakawa:
>The human being, like any other creature, begins
to make his acquaintance with the extensional world from
infancy. Unlike other creatures, however, he begins to
receive, as soon as he can learn to understand, reports,
reports of reports, reports of reports of reports, and so
on. In addition, he receives inferences made from reports,
inferences made from other inferences, and so on. By the
time a child is a few years old, has gone to school and
to Sunday school, and has made a few friends, he has
accumulated a considerable amount of second- and third-hand
information about morals, geography, history, nature,
people, games—all of which information together
constitutes his verbal world.
Now this verbal world ought to stand in relation to the extensional world as a map does to the territory it is supposed
to represent If the child grows to adulthood with
a verbal world in his head which corresponds fairly closely
to the extensional world that he finds around him in his
widening experience, he is in relatively small danger of
being shocked or hurt by what he finds, because his verbal world has told him what, more or less, to expect. He is
prepared for life. If, however, he grows up with a false
map in his head—that is, with a head crammed with
false knowledge and superstition—he will constantly be
running into trouble, wasting his efforts, and acting like
a fool. He will not be adjusted to the world as it is[.]
Some of the follies we commit because of false maps
in our heads are so commonplace that we do not even
think of them as remarkable. There are those who protect
themselves from accidents by carrying a rabbit’s foot
in the pocket. Some refuse to sleep on the thirteenth floor
of hotels—this is so common that most big hotels, even in
the capitals of our scientific culture, skip “13” in numbering
their floors. Some plan their lives on the basis of
astrological predictions. Some play fifty-to-one shots on
the basis of dream books. [...] All such
people are living in verbal worlds that bear little, if any,
resemblance to the extensional world.
Now, no matter how beautiful a map may be, it is useless
to a traveler unless it accurately shows the relationship
of places to each other, the structure of the territory.
If we draw, for example, a big dent in the outline of a lake for, let us say, artistic reasons, the map is worthless.
But if we are just drawing maps for fun without paying
any attention to the structure of the region, there is nothing
in the world to prevent us from putting in all the
extra curlicues and twists we want in the lakes, rivers,
and roads. No harm will be done unless someone tries to plan a trip by such a map. Similarly, by means of
imaginary or false reports, or by false inferences from good reports, or by mere rhetorical exercises, we can
manufacture at will, with language, “maps” which have
no reference to the extensional world. Here again no
harm will be done unless someone makes the mistake of
regarding such “maps” as representing real “territories.”
We all inherit a great deal of useless knowledge, and a
great deal of misinformation and error, so that there is always a portion of what we have been told that must
be discarded. But the cultural heritage of our civilization
that IS transmitted to us — our socially pooled knowledge,
both scientific and humane — has been valued principally
because we have believed that it gives us accurate maps
of experience. The analogy of verbal worlds to maps is an important one and will be referred to frequently
throughout this book. It should be noticed at this point,
however, that there are two ways of getting false maps of
the world into our heads: first, by having them given to
us, second, by making them up for ourselves by misreading
the true maps given to us. <