Seventy years ago, in 1940, a popular science magazine published a short article that set in motion one of the trendiest intellectual fads of the 20th century. At first glance, there seemed little about the article to augur its subsequent celebrity. Neither the title, “Science and Linguistics,” nor the magazine, M. I. T.’s Technology Review, was most people’s idea of glamour. And the author, a chemical engineer who worked for an insurance company and moonlighted as an anthropology lecturer at Yale University, was an unlikely candidate for international superstardom. And yet Benjamin Lee Whorf let loose an alluring idea about language’s power over the mind, and his stirring prose seduced a whole generation into believing that our mother tongue restricts what we are able to think.
In particular, Whorf announced, Native American languages impose on their speakers a picture of reality that is totally different from ours, so their speakers would simply
not be able to understand some of our most basic concepts, like the flow of time or the distinction between objects (like “stone”) and actions (like “fall”). For decades, Whorf’s theory dazzled both academics and the general public alike. In his shadow, others made a whole range of imaginative claims about the supposed power of language, from the assertion that Native American languages instill in their speakers an intuitive understanding of Einstein’s concept of time as a fourth dimension to the theory that the nature of the Jewish religion was determined by the tense system of ancient Hebrew.
Eventually, Whorf’s theory crash-landed on hard facts and solid common sense, when it transpired that there had never actually been any evidence to support his fantastic claims. The reaction was so severe that for decades, any attempts to explore the influence of the mother tongue on our thoughts were relegated to the loony fringes of disrepute. But 70 years on, it is surely time to put the trauma of Whorf behind us. And in the last few years, new research has revealed that when we learn our mother tongue, we do after all acquire certain habits of thought that shape our experience in significant and often surprising ways.
Whorf, we now know, made many mistakes. The most serious one was to assume that our mother tongue constrains our minds and prevents us from being able to think certain thoughts. The general structure of his arguments was to claim that if a language has no word for a certain concept, then its speakers would not be able to understand this concept. If a language has no future tense, for instance, its speakers would simply not be able to grasp our notion of future time. It seems barely comprehensible that this line of argument could ever have achieved such success, given that so much contrary evidence confronts you wherever you look. When you ask, in perfectly normal English, and in the present tense, “Are you coming tomorrow?” do you feel your grip on the notion of futurity slipping away? Do English speakers who have never heard the German word Schadenfreude find it difficult to understand the concept of relishing someone else’s misfortune? Or think about it this way: If the inventory of ready-made words in your language determined which concepts you were able to understand, how would you ever learn anything new?
SINCE THERE IS NO EVIDENCE that any language forbids its speakers to think anything, we must look in an entirely different direction to discover how our mother tongue really does shape our experience of the world.