Language and life world. Edward Sapir

About 100 years ago, a group of philosophers, the so-called logical positivists, tried to develop a system which should make it possible to reduce all scientific statements to logic. Especially Rudolf Carnap tried to do so in his 1928 book Der logische Aufbau der Welt (The Logical Structure of the World). It failed. The problem was that these philosophers considered language as something objective, a mere instrument. What they forgot or ignored was that each objective scientific language is based on the ordinary language of daily life and that there is a close connection between a language and the life world of its speakers. In other words, there is a close connection between language and culture. We can never define the basic terms of a scientific theory in a purely objective manner, for in the end, we must always fall back on the colloquial language in order to describe these basic terms. Logical positivists could have understood this, if they had been open to the language theory of one of their contemporaries, Edward Sapir. Sapir, didn’t study the relationship between scientific language and ordinary language and life world, but he gave the tools that can be used for such an analysis.
Edward Sapir (1884-1939), a Polish born American, worked both in the field of anthropology and in the field of linguistics. He is especially known for the Sapir-Whorf hypothesis, which he developed together with his student Benjamin Lee Whorf (1897-1941). This hypothesis says that the way someone perceives and conceptualizes the world is determined by the language he or she speaks. We can find the essence of this thesis in Sapir’s article “Language”. In the first place, so Sapir states there, language is “a system of phonetic symbols for the expression of communicable thought and feeling.” (p. 1) This means that a language is not merely phonetic, so a combination of sounds, for these sounds refer to something in the world, which makes that they have a meaning. “In all known languages, phonemes [sets of similar speech sounds] are built up into distinct and arbitrary sequences which are at once recognized by speakers as meaningful symbols of reference.” (4-5) Such phonemes are combined into words. These words can be combined and structured in a “complicated field of … formal procedures which are intuitively employed by the speakers of a language in order to build up aesthetically and functionally satisfying symbol sequences …” Together these formal procedures constitute the grammar of a language. (5)
A language doesn’t have only these formal characteristics, but it has psychological characteristics as well. First, language is felt to be a perfect symbolic system for handling all references and meanings of a culture, both useful for communication and for thinking. (6) Second, as a way of acting, language does not “stand apart from or run parallel to direct experience but completely interpenetrates with it.” (8) Reality and language are often felt as two sides of the same coin. Thirdly, since we grow into language from our birth, it is, “in spite of its quasi-mathematical form, … rarely a purely referential organization. It tends to be so only in scientific discourse, and even there it may be seriously doubted whether the ideal pure reference is ever attained by language.” (10; my italics) Given the expressive and communicative function of language plus the fact that language refers to the world around us and that in this way it gets a symbolic content, we can say that, in Sapir’s view, language is a reflection of our life world, and is often felt to be the world itself.
Though “the importance of language as a whole for the definition, expression, and transmission of culture is undoubted”, so Sapir, “it does not follow … that there is a simple correspondence between the form of a language and the form of the culture of those who speak it. … There is no general correlation between cultural type and linguistic structure.” (34) For then grammar and culture should develop in a parallel way, which is clearly not the case. But though we cannot see the influence of the general form of a language on the culture where this language is spoken, we can see such an influence of the detailed content of this language: “Vocabulary is a very sensitive index of the culture of a people and changes of the meaning, loss of old words, the creation and borrowing of new ones are all dependent on the history of culture itself.” (36) It is in the words and distinctions made in languages that we can see the impact of a language on a culture. Moreover, his view on language implies that language can be influenced by culture, such as that new inventions lead to new words. The essence is – and that is what the logical positivists ignored and what led to the failure of their approach – that language refers to the world; not to the world as such but to culture. Culture gives language its meaning while language gives culture its views. One implication is that we cannot develop an objective language with no connection with our culture, and by that with our life world.

Blog written on the occasion of Edward Sapir’s birthday (26 January) and the anniversary of his death (4 February).

Source
Edward Sapir, “Language”, in Culture, Language, and Personality. Selected Essays. Berkeley, etc.: University of California Press, 1956. The page numbers after the quotes in the text refer to this edition.