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PaperclipPerfector  6mo ago (text post)   4103 thread views

Small-Scale Question Sunday for November 5, 2023

Do you have a dumb question that you're kind of embarrassed to ask in the main thread? Is there something you're just not sure about?

This is your opportunity to ask questions. No question too simple or too silly.

Culture war topics are accepted, and proposals for a better intro post are appreciated.

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I just saw this video by Tom Scott on linguistic determinism, or the Sapir–Whorf hypothesis.

"Does the language you speak change how you think?" This is the title of the video. And my answer is: Yes! Of course! Obviously! It's a concept I was aware of before, but always took it as a given. I didn't even think that it's a controversial position. But Tom calls it 'not serious' and "easily disprovable."

Usually I will find some snarky blog post or a racist Substack defending a widely rejected theory, but I have not been able to find anything using my usual search terms, eg. "In defense of..." etc.

What are the best essays, papers, and books in defense of linguistic determinism?

I remember reading from a book a while back on how Japanese businessmen were able to conduct business more easily in English than Japanese due to the cultural norms in the Japanese language that made it difficult to disagree and argue which can be a key part of negotiation. Unfortunately I'm unable to recall exactly which book it was. I'll update this post if I can recall where exactly I read this, I will point it the book was probably not related to linguistic determinism itself but probably from a business book.

I did try looking online for examples but most articles talked more about the benefits of having English from a globalization perspective rather than from a language perspective. I did find this article from the CEO of Rakuten, who in 2010 decided to make English the official and required language for as its business language.

There is another benefit to using English in business: The language has few power markers. Its use can therefore help to break down the hierarchical, bureaucratic barriers that are entrenched in Japanese society and reflected in Japanese conversation, which could boost efficiency.

From the article, Mikatani points out how the hierarchical nature of the Japanese language is more easily avoided when speaking in English. I can imagine a scenario where a lower rank employee is unable to point out an issue in Japanese due to having to phrase everything politely, but is able to communicate the issue directly in English (possibly due to that employee focusing his mental energy in trying to speak in English and thus not focusing on politeness).

However, as a non-Japanese speaker who is not familiar with Japanese business culture and norms, it's hard for me to identify how much of this is due to the language itself versus the culture of Japan itself.

Are there any Japanese speakers or people who have worked in Japanese businesses that can qualify or deny the veracity of this claim?

I did find one thesis that discusses the use of English in Japanese corporations.

There is a tight connection between language and culture, and it is argued that they both play a major role in cross-cultural negotiation (Salacuse 1999). Hall (1976:57) goes even further with the connection between language and culture presenting the idea that culture is communication. Even if people are able to communicate in a foreign language, they tend to interpret meanings depending on their own culture and language (Peltokorpi 2007).

As Japan is considered a collectivistic culture, the welfare and harmony of a group is considered more meaningful than individuals’ opinions (Kowner 2002). In Japan, groups aim for long-term and consistent solutions, and therefore personal motivation is not so important (idib.). Listening and being able to adjust to others’ opinions is traditionally valued, and expressing one’s own opinion is not so much encouraged (Yoshida et al. 2013). Even if Japanese people have important information, it is not necessary to express it verbally (Hall 1981:67). Japanese people do not necessarily have to express their personal opinions in business situations, whereas western managers might be expecting Japanese people to tell their opinions (Yoshida et al. 2013). This often causes stress for Japanese people when communicating with western people (idib.). Furthermore, expressing unpleasant issues verbally is avoided by using indirect ways of communication (Eto 2006:91, Hara 2001).

Like many Asians, Japanese people pay a lot of attention to status differences (Peltokorpi 2007, Gudygunst 2013:62). According to Kowner (2002) this also affects business situations in which English is used. Japanese grammar and the way of speaking are different depending on people’s status (Peltokorpi 2007). In Japanese language, there are several levels of politeness. Different forms are used depending on the situation and relationships between people. According to Kowner (2002), Japanese people sometimes feel that their status is violated when speaking with foreigners, since foreigners’ communication style is often more direct and similar to high-status Japanese communication even though foreigners were on same level or lower in status.

It's hard to determine how much of this is due to the culture versus language itself, which the thesis points out:

It is argued that as language is part of culture, it is hard to distinguish the effects of language from the effects of cultural factors (Welch et al. 2005). Both language and culture play major roles in cross-cultural negotiation (Salacuse 1999). However, to understand the role of language, Welch et al. (2005) argue that it is necessary to study language as its own factor.

I tried to read further into the thesis to find more relevant examples, since the primary focus on this thesis is not the effect of the language itself.

The interviewee says that Japanese culture has an influence on the communication style also when speaking English. As Japan is a high-context culture, not everything is spoken. Moreover, it is hard for Japanese people to say ‘no’. The interviewee tells that foreigners face difficulties because they do not understand when Japanese people are saying ‘no’ indirectly. As an example, a phrase ‘I will think about it’, meaning ‘Good idea, but impossible’ is mentioned. Even if the interviewee understands the words, the meaning might be hard to understand.

Again, this seems to point more towards the culture having an impact rather than the language itself. I'm pretty sure it's possible to say "no" directly in Japanese, but seems to be a cultural limitation as opposed to a languistic one.

The sources/studies referenced in the thesis might be worth checking out.

Perhaps a better question is can culture be completely separated from language, and I wonder if Tom's point would have changed if he considered the dominant culture of the language or considered a language like Japanese.

Just Look At the Germans. The way these minds are shackled by man-made categories was really obvious to me, as a foreigner from Spain:

  • In a charity I was volunteering, they made emphasis in having processes, structures, sub-groups responsible for categories of work. Sadly, despite this, not much got done.
  • Their morality is base on some concept of what is MORALLY CORRECT that doesn't leave much place for uncertainty. Sure, let's shut down nuclear plants and crippling the economy and industrial base, because it is MORALLY CORRECT. Let's vote for the Greens, because they are the MORALLY CORRECT party.
  • You wouldn't cross an empty street when the traffic light is red, even if you can see that there aren't any cars coming, because it wouldn't be MORALLY CORRECT
  • Look at the way Switzerland's nuclear weapons programme went: they established a subcomittee to study the possibility, and when that didn't work, they established a second subcomittee, which produced a report, which... you get the idea.
  • The way you learn math is by understanding a finite list of concepts and methods, going subject by subject
    • Rather than by having a problem and looking for an algorithm/tooling/approach which solves it.
  • To understand language and communication, you differentiate between sense and meaning; you seek to understand language by presenting categories for it.
  • Consider Javert from Les Miserables. He is hunting the sympathetic protagonist because he is A CRIMINAL, and criminals are DANGEROUS TO SOCIETY and must be BROUGHT TO JUSTICE.

In a stylized way, there is a common way of being amongst Germans which is something like, implicit Aristotelianism? There are categories, which are so robust that they need not be questioned, and which can be a source of comfort and security in this uncertain world. This is why we should choose a subcomittee to address the subcategory of Strategic Dialogue, which is different from Cooperative Dialogue (of which a different committe is responsible).

To be clear, though, I admire some parts of it, like the work ethic, the strong economy (particularly compared to my more chill Spain), the part of their moral structure that ends up helping other people. Also, do note that this is just one subculture in the geographical Germany.

So, throughout, what alternatives could my stylized German be missing?

  • Deep understanding (vs shallow understanding based on classification)
  • Employing categories as shortcuts (vs as pillars, as fundaments)
  • Rules as constraints that can sometimes be bent (vs as MORALLY CORRECT commandments)
  • Finding approximate solutions through brute force and simulations (vs analytic solutions through applying a finite list of manipulations)
  • Moral relativism (as opposed to moral realism)
  • The Israeli nuclear weapons programme (as opposed to the Swiss)
  • Not having a stick up your own ass (as opposed to having a stick up your own ass)

Now, there is a question, which part of this is language, and which part of this is culture? Yeah, I mean, you can definitely have a chill German, but the tradition, the language games, the way language is used in practice by the richer social strata, the utterances that people make in practice and that they grow up with, do contain and transmit these blindspots.

You've provided a list of almost entirely negative German stereotypes (and the example of a fictional Frenchman from a 19th century novel written in French, for some reason), but no analysis whatsoever on how this is connected to the German language. What is it about German grammar that makes them both morally relativistic and aggressive categorizors/rules followers in your eyes?

German grammar

I am not talking about grammar, I am talking about speech as practiced.

almost entirely negative German stereotypes

based on experience about a specific caste/subgroup of Germans. I contend this is valid, in the same way that, e.g., talking about Puritan ethics or values or attributes is valid. I could go on about the positive aspects, but the negatives are more salient, since we are talking about the limitations of language, rather than, e.g., the benefits of discipline.

and the example of a fictional Frenchman from a 19th century novel

also a 1892 book, in case you find that more persuasive. You might find the Google translation of the title a bit interesting. But I think that the Javert example captures the core intuition. If you are a Javert kid, surrounded by Javert parents and Javert peers which utter Javert phrases, it's pretty intuitive to me how you will grow to mimick those utterances.

German grammar

Actually, now that I think about it, German has the feature that in composite phrases (i.e., most phrases saying anything complicated), the verb is at the end. This makes sentences messier. It's possible that having strong categories could be a crutch to make such long sentences understandable.

Not sure to what extent that is a just-so story, though.

I always thought hard S-W has been long recognized as bunk, while soft S-W is kinda wishy-washy area depending on definitions of "influencing" and "changing". Sure, framing is a thing. Pretty big thing actually, even if you discount non-reproducible studies. But it's not an ironclad barrier, it's just a hue in the big palette of things.

A while ago I read this: https://www.goodreads.com/book/show/18579574-the-language-hoax which is very anti-SW. I liked it. I'm not sure I am qualified to judge whether the arguments expressed there are the scientific truth (actually I am pretty sure I am not) but it's surely was illuminating for me.

What is the working definition of hard vs. soft here? My sense was that the popular rejection of S-W was almost entirely motivated by aesthetics rather than hard data, and "linguists think" is a weak argument because linguists are (based on my impression from taking some graduate courses in their department during grad school) not very good at entangling their reasoning with reality. As a matter of fact, with the right framing adjacent academic communities are still quite open to S-W.

My sense was that the popular rejection of S-W was almost entirely motivated by aesthetics rather than hard data

The popular rejection is based on the strong version being basically voodoo that defies laws of physics, and is at times backed by outright fraud. There are "reputable sources" out there claiming language can cause you to not be able to perceive the color blue (a claim made about ancient Greeks), or that you can pick a shade of green from a lineup, that is off by 2 bits on the RGB scale from the others, if your language has more names for the color green.

I think i buy SW in conceptual spaces. There are lots of abstract topics that are pretty difficult if not impossible to discuss without the proper vocabulary. Could you really explain something complex like artificial intelligence to someone from the year 1500 that doesn’t have the language necessary to understand computers, algorithms, or machine learning?

Most languages lacked the vocabulary for that up until a few decades ago, but they adapted rather quickly. It seems obvious to me that if you'd take people from medieval times and confront them with this knowledge, they'd also struggle for a while, but develop the necessary vocabulary and then not really do worse (all else being equal, so not accounting for developmental stunting due to malnutrition etc.).

At that point it would no longer be a medieval language. This would be the case of material conditions creating a need for abstract language, to which the medivial man would in turn adapt by changing his language.

Is it a question of language, or is it a question of them never seeing any of f those things before? If they had a language with those words, would they have a clue what they mean?

I can buy that language affects how you see things, but not what you see.

Hard is that your linguistics fully determines your thought processes, and if in your language "tomorrow" and "yesterday" are the same word, you view time in a fundamentally different way than somebody who grew up with different words. The best book exploring hard S-W that I read is "Babel-17" by Delany. Softer versions are that linguistics may not be the ultimate determinant, but has certain influence - obviously, the strength of influence determines the "softness" of a particular position.

As I said, framing is real (or at least appears so) and confirmed by reproducible studies, and widely used in marketing industry, for example. So that part I think still alive. But something like "people that have same word for wavelengths X and Y actually perceive them differently than those that have different words" is already rather suspect, and even harder claims that go deeper into thought patterns become even more unlikely.

and if in your language "tomorrow" and "yesterday" are the same word, you view time in a fundamentally different way than somebody who grew up with different words

In case you didn't see my own comment, I come from a native language family where this is the case, and we certainly don't think that way.

I did, and that's why I used this example - because there are multiple examples like this which, especially when combined from different languages, kind of make "strong S-W" seem utterly ridiculous.

The word "tomorrow" does not begin at the letter t an does not end at the w. Conceiving it in this arbitrary manner is a strawman.

Specific words give us only a glimpse of what frameworks, processes, non-verbal categories, etc. might exist in a language.

But those words have to be situated in the context of the language as a whole. As you say, your language does distinguish between yesterday and tomorrow, but "words" for those are stretched over the lenght of a sentence and are defined contextually, as opposed to being visibly delineated on a page by a cluster of letters flanked by spaces, and generally existing as definite categories not signified by proper words (which would still be only contextual).

This is why we have to consider the entire linguistic landscape and structure when discussing the depth and limits of a language. Illiterate Uzbeks, lacking abstract language, could not thus correctly employ abstract categorization in a similarity exercise with pictures of a hammer, saw, log, and hatchet. This kind of thought is unexpressible in their language.

The trivial version's pretty easy to steelman: whether people are raised with a language that distinguishes between two colours are able to identify them better/faster, classically with blue/green. This is still controversial, and there's a whole debate in linguistics about whether every language 'really' has the names for the same colours or not. But you can sit people down in front of a testing center and check this pretty quickly. The effect size isn't huge and I'm pretty skeptical about the evidence just because I'm skeptical of every study at this point, but it's not obviously false under its own premises. (Caveat: you'll have to specifically look for cross-cultural studies; there's a lot of attempts to check by brain hemisphere that are testing something more specific and kinda confused.)

While there's less academic efforts on the process, if you work with artists for long at all, you'll often find that they have a staggering array of terms for everything from color to layout to elemental design (cw: some artist nudes in the Greek sense) that isn't present among casual observers, and as you learn it you'll often find yourself noticing parts to art that you wouldn't have seen otherwise or before.

But that's not very interesting. Conversely, neither is Scott's version -- can we separate a language being changed by its culture from a culture being changed by its language -- particularly interesting to Sapir or Whorf. To some extent the strongest version, of whether removing words from common use a la The Giver would change minds is a fun question, but not a practical one. Most people are interested more in ... basically wordcelism, and whether Word Games can do anything.

Which is a lot harder to test.

Well, that's not entirely true. It's really easy to sit down a bunch of native speakers of a few different languages, especially in the MTurk days. And there's a ton of efforts that have done that. But that's also a space where the replication crisis has hit hardest.

whether people are raised with a language that distinguishes between two colours are able to identify them better/faster, classically with blue/green

Yeah, it's the ultraweak sapir-whorf hypothesis (language influences some things a little bit), you have more practice distinguishing between colors with words for them so you do it faster. But you could, with practice, distinguish colors with words you currently know or non-verbal color classes just as well (and presumably artists or designers would). It doesn't support what people imagine sapir-whorf means, like, there are categories built into your mind that language creates that deeply restrict or guide the way you think. Which is mostly false imo, you can perfectly well learn things you don't have words for, the restriction is more knowledge and experience generally, which is significantly less faux-profound.

I'm going to do the opposite and argue against the SWH, since I consider it to be false in terms of sweeping conclusions, and at most true in largely inconsequential ways.

Why? Well, for starters, I speak two very different languages fluently and am conversational in a third, I'd hope that engenders some insight, even if I'm not a linguist.

My English vocabulary probably outweighs my Bengali one by at least one OOM, so occasionally I find myself trying to translate from one to the other, and till date, I haven't found a single word that is utterly untranslatable, in the sense that even if there's no single word for it, you can't get the meaning across through analogy or chaining concepts together.

For example, neither Bengali nor Hindi (and many other related languages) has a (common) word for yesterday or tomorrow like English does. There might be one, I'm no linguist, but at least it doesn't come up in normal speech. Instead we use the same word "kal" for it, and grasp from context whether it's upcoming or referring to yesterday. Does this mean Indians as a whole are broadly incapable of understanding the distinction between yesterday and tomorrow? Of course not, it's contextual as I just said.

I expect that for any language with major adoption, it's almost always possible to translate between them and there are almost no thoughts or concepts that a speaker of one can hold that the other can't.*

*Here come caveats. Notice I said major, and not some dying tongue spoken by some 95 yo last of the Mohicans ass mf or an uncontacted Amazonian tribe. Speakers of such a tongue might suffer from outright paucity or poverty of concepts, to the extent that for an adult speaker, it might be exceedingly difficult, if not impossible, to translate from a more full-featured language. Or perhaps you want to consider someone who is non-lingual or wasn't successfully socialized at all like a feral child. But my argument is that for most languages and for almost all purposes, you can build up a common framework and use it.

I recall one example of the SWH being some flavor of Australian aborigine that didn't use left or right, instead always orienting themselves according to the cardinal directions of the compass, including a very accurate ability to keep track of that while indoors or otherwise unable to just track the sun or stars in the sky. Big deal, that isn't so much as an utter inability on the part of the rest of us as much as a skill we hardly have reason to develop, even if it comes more naturally to some. Imagine taking a tribe of the former, blindfolding and spinning them around in circles till they're utterly disoriented, and then letting them loose in an enclosed structure. I expect that they'd end up arbitrarily choosing a direction as "north" and orienting around that, and make the environment rapidly update fast enough, and they'd likely develop self-referential notions of left and right.

Overall, I don't think the hypothesis is particularly impactful, especially when people use it to explain sweeping cultural claims. At most, the weak form of the SWH is true, and that only says that cognition can be guided by language, not necessarily limited or restricted by it.

For example, neither Bengali nor Hindi (and many other related languages) has a (common) word for yesterday or tomorrow like English does. There might be one, I'm no linguist, but at least it doesn't come up in normal speech. Instead we use the same word "kal" for it, and grasp from context whether it's upcoming or referring to yesterday. Does this mean Indians as a whole are broadly incapable of understanding the distinction between yesterday and tomorrow? Of course not, it's contextual as I just said.

The existence of homophones- best argument against the Sapir-whorf hypothesis.

Quoth Betteridge…

Anyway, this article links to some defenses from as late as 2002. I’m left with the impression that it’s a hit piece, but I can’t be sure that it’s targeting the universalists.

It looks as if, by the time one starts publishing serious academic work on relativism, one must have crawled quite far up one’s own ass. If true, this could have dire consequences for the availability of actual experiments.

Thanks!

Going through my old bookmarks and posts on various forums, I noticed that the term "linguistic determinism" is rarely used, though it is still sometimes implied or at the very least can be shoe-horned in. Linguistic relativism is easily defensible. Anyone who disagrees is dumb and wrong. For example, I found this post on Language Log, which I often reference. It's about Lev Vygotsky and Alexander Luria in 1930s Uzbekistan and Kirghizia and their relevance to our current discussion about language, IQ, and cognitive differences.

This is what Luria writes in the first chapter of Cognitive Development:

The way in which the historically established forms of human mental life correlate with reality has come to depend more and more on complex social practices. The tools that human beings in society use to manipulate that environment, as well as the products of previous generations which help shape the mind of the growing child, also affect these mental forms. In his development, the child's first social relations and his first exposure to a linguistic system (of special significance) determine the forms of his mental activity. All these environmental factors are decisive for the sociohistorical development of consciousness. New motives for action appear under extremely complex patterns of social practice. Thus are created new problems, new modes of behavior, new methods of taking in information, and new systems of reflecting reality.

Here, in line with the Soviet school of psychology, emphasis is put on the importance of material and historical-cultural environmental conditions in shaping language and conscious existence.

It has become a basic principle of materialistic psychology that mental processes depend on active life forms in an appropriate environment. Such a psychology also assumes that human action changes the environment so that human mental life is a product of continually new activities manifest in social practice

In 1930s Luria traveled to Uzbekistan and Kirghizia. There he found that "illiterate (oral) subjects identified geometrical figures by assigning them the names of objects, never abstractly as circles, squares, etc. A circle would be called a plate, sieve, bucket, watch, or moon; a square would be called a mirror, door, house, apricot, drying-board." They didn't perceive these figures as abstract shapes but rather as representations of tangible things they knew. While, on the other hand "teachers' school students... identified geometrical figures by categorical geometric names: circles, squares, triangles, and so on."

This is obvious. They didn't yet find a need for abstract geometrical categories and definitions, and it still could be said that the illiterate Uzbeks understood and were able to express the concept of roundness, but unlike us, they understood and expressed it concretely.

However, the following finding is much more interesting. If linguistic determinism is false, then a person's illiteracy should not affect their ability to categorize things into groups based on set criteria. But, it seems like thought that requires abstract categorization is unexpressible in the illiterate and oral language of the studied subjects:

Subjects were presented with drawings of four objects, three belonging to one category and the fourth to another, and were asked to group together those that were similar or could be placed in one group or designated by one word. One series consisted of drawings of the objects hammer, saw, log, hatchet. Illiterate subjects consistently thought of the group not in categorical terms (three tools, the log not a tool) but in terms of practical situations — 'situational thinking' — without adverting at all to the classification 'tool' as applying to all but the log. If you are a workman with tools and see a log, you think of applying the tool to it, not of keeping the tool away from what it was made for — in some weird intellectual game. A 25-year-old illiterate peasant: 'They're all alike. The saw will saw the log and the hatchet will chop it into small pieces, If one of these has to go, I'd throw out the hatchet. It doesn't do as a god a job as a saw'

So, in a culture and language that is stagnant due to a lack of material pressure to develop abstract language, there can not possibly be a way to "correctly" categorize a hammer, saw, log, and hatchet. It's a thought that is unexpressible under those conditions. While those peoples' potential can be assumed to be the same as ours, they are limited by their language.

Is this linguistic determinism? Yes? It satisfies the cop-out definition widely given online: "Linguistic determinism is the theory that a language determines the way you think of the world." But for linguistic determinism to be controversial and more than something everyone should take as a given, I could have expected it to claim that language determines not only "the way you think of the world" but also the world itself, its material conditions. But as it stands now, it's boring. Back to the dialectic we go.

And in general, is this not the point of Flynn? That it is the twentieth century’s cognitive revolution, "in which we learned to sort experience according to a new set of abstract categories," that made the IQs go up? That this doesn't strictly measure smartness, but reflects the increasing cognitive demand of the times? And, finally, that the undemanding life of 1930's illiterate Uzbeks didn't yet have a place for abstract similarities, used as measures of literacy and "intelligence," and that their thought was determined by this limitation?

Tom Scott is a cuck.

Also I did manage to find in my bookmarks a racist blog post, but I still have yet to read it.

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