# An Outline of Philosophy/Chapter 4

CHAPTER IV
LANGUAGE
The subject of language is one which has not been studied with sufficient care in traditional philosophy. It was taken for granted that words exist to express "thoughts", and generally also that "thoughts" have "objects" which are what the words "mean". It was thought that, by means of language, we could deal directly with what it "means", and that we need not analyse with any care either of the two supposed properties of words, namely that of "expressing" thoughts and that of "meaning" things. Often when philosophers intended to be considering the objects meant by words they were in fact considering only the words, and when they were considering words they made the mistake of supposing, more or less unconsciously, that a word is a single entity, not, as it really is, a set of more or less similar events. The failure to consider language explicitly has been a cause of much that was bad in traditional philosophy. I think myself that "meaning" can only be understood if we treat language as a bodily habit, which is learnt just as we learn football or bicycling. The only satisfactory way to treat language, to my mind, is to treat it in this way, as Dr. Watson does. Indeed, I should regard the theory of language as one of the strongest points in favour of behaviourism.
Man has various advantages over the beasts, for example, fire, clothing, agriculture, and tools—not the possession of domestic animals, for ants have them. But more important than any of these is language. It is not known how or when ​language arose, nor why chimpanzees do not speak. I doubt if it is even known whether writing or speech is the older form of language. The pictures made in caves by the Cro-Magnon men may have been intended to convey a meaning, and may have been a form of writing. It is known that writing developed out of pictures, for that happened in historical times; but it is not known to what extent pictures had been used in prehistoric times as a means of giving information or commands. As for spoken language, it differs from the cries of animals in being not merely an expression of emotion. Animals have cries of fear, cries expressing pleasure in the discovery of food, and so on, and by means of these cries they influence each other's actions. But they do not appear to have any means of expressing anything except emotions, and then only emotions which they are actually feeling. There is no evidence that they possess anything analogous to narrative. We may say, therefore, without exaggeration, that language is a human prerogative, and probably the chief habit in which we are superior to the "dumb" animals.
There are three matters to be considered in beginning the study of language. First: what words are, regarded as physical occurrences; secondly, what are the circumstances that lead us to use a given word; thirdly, what are the effects of our hearing or seeing a given word. But as regards the second and third of these questions, we shall find ourselves led on from words to sentences and thus confronted with fresh problems, perhaps demanding rather the methods of Gestaltpsychologie.
Ordinary words are of four kinds: spoken, heard, written, and read. It is of course largely a matter of convention that we do not use words of other kinds. There is the deaf-and-dumb language; a Frenchman's shrug of the shoulders is a word; in fact, any kind of externally perceptible bodily movement may become a word, if social usage so ordains. But the convention which has given the supremacy to speaking is one which has a good ground, since there is no other way of producing a number of perceptibly different bodily move​ments so quickly or with so little muscular effort. Public speaking would be very tedious if statesmen had to use the deaf-and-dumb language, and very exhausting if all words involved as much muscular effort as a shrug of the shoulders. I shall ignore all forms of language except speaking, hearing, writing, and reading, since the others are relatively unimportant and raise no special psychological problems.
A spoken word consists of a series of movements in the larynx and the mouth, combined with breath. Two closely similar series of such movements may be instances of the same word, though they may also not be, since two words with different meanings may sound alike; but two such series which are not closely similar cannot be instances of the same word. (I am confining myself to one language.) Thus a single spoken word, say "dog", is a certain set of closely similar series of bodily movements, the set having as many members as there are occasions when the word "dog" is pronounced. The degree of similarity required in order that the occurrence should be an instance of the word "dog" cannot be specified exactly. Some people say dawg", and this must certainly be admitted. A German might say "tok", and then we should begin to be doubtful. In marginal cases, we cannot be sure whether a word has been pronounced or not. A spoken word is a form of bodily behaviour without sharp boundaries, like jumping or hopping or running. Is a man running or walking? In a walking-race the umpire may have great difficulty in deciding. Similarly there may be cases where it cannot be decided whether a man has said "dog" or "dock". A spoken word is thus at once general and somewhat vague.
We usually take for granted the relation between a word spoken and a word heard. "Can you hear what I say?" we ask, and the person addressed says "yes". This is of course a delusion, a part of the naïve realism of our unreflective outlook on the world. We never hear what is said; we hear something having a complicated causal connection with what is said. There is first the purely physical process of sound-waves from the mouth of the speaker to ​the ear of the hearer, then a complicated process in the ear and nerves, and then an event in the brain, which is related to our hearing of the sound in a manner to be investigated later, but is at any rate simultaneous with our hearing of the sound. This gives the physical causal connection between the word spoken and the word heard. There is, however, also another connection of a more psychological sort. When a man utters a word, he also hears it himself, so that the word spoken and the word heard become intimately associated for anyone who knows how to speak. And a man who knows how to speak can also utter any word he hears in his own language, so that the association works equally well both ways. It is because of the intimacy of this association that the plain man identifies the word spoken with the word heard, although in fact the two are separated by a wide gulf.
In order that speech may serve its purpose, it is not necessary, as it is not possible, that heard and spoken words should be identical, but it is necessary that when a man utters different words the heard words should be different, and when he utters the same word on two occasions the heard word should be approximately the same on the two occasions. The first of these depends upon the sensitiveness of the ear and its distance from the speaker; we cannot distinguish between two rather similar words if we are too far off from the man who utters them. The second condition depends upon uniformity in the physical conditions, and is realised in all ordinary circumstances. But if the speaker were surrounded by instruments which were resonant to certain notes but not to certain others, some tones of voice might carry and others might be lost. In that case, if he uttered the same word with two different intonations, the hearer might be quite unable to recognise the sameness. Thus the efficacy of speech depends upon a number of physical conditions. These, however, we will take for granted, in order to come as soon as possible to the more psychological parts of our topic.
Written words differ from spoken words in being material ​structures. A spoken word is a process in the physical world, having an essential time-order; a written word is a series of pieces of matter, having an essential space-order. As to what we mean by "matter", that is a question with which we shall have to deal at length at a later stage. For the present it is enough to observe that the material structures which constitute written words, unlike the processes that constitute spoken words, are capable of enduring for a long time–sometimes for thousands of years. Moreover, they are not confined to one neighbourhood, but can be made to travel about the world. These are the two great advantages of writing over speech. This, at least, has been the case until recently. But with the coming of radio writing has begun to lose its pre-eminence: one man can now speak to multitudes spread over a whole country. Even in the matter of permanence, speech may become the equal of writing. Perhaps, instead of legal documents, we shall have gramophone records, with voice signatures by the parties to the contract. Perhaps, as in Wells's When the Sleeper Awakes, books will no longer be printed but merely arranged for the gramophone. In that case the need for writing may almost cease to exist. However, let us return from these speculations to the world of the present day.
The word read, as opposed to the written or printed word, is just as evanescent as the word spoken or heard. Whenever a written word, exposed to light, is in a suitable spatial relation to a normal eye, it produces a certain complicated effect upon the eye; the part of this process which occurs outside the eye is investigated by the science of light, whereas the part that occurs in the eye belongs to physiological optics. There is then a further process, first in the optic nerve and afterwards in the brain; the process in the brain is simultaneous with vision. What further relation it has to vision is a question as to which there has been much philosophical controversy; we shall return to it at a later stage. The essence of the matter, as regards the causal efficacy of writing, is that the act of writing produces quasi-permanent material structures which, throughout the whole ​of their duration, produce closely similar results upon all suitably placed normal eyes; and as in the case of speaking, different written words lead to different read words, and the same word written twice leads to the same read word—again with obvious limitations.
So much for the physical side of language, which is often unduly neglected. I come now to the psychological side, which is what really concerns us in this chapter.
The two questions we have to answer, apart from the problems raised by sentences as opposed to words, are: First, what sort of behaviour is stimulated by hearing a word? And secondly, what sort of occasion stimulates us to the behaviour that consists in pronouncing a word? I put the questions in this order because children learn to react to the words of others before they learn to use words them- selves. It might be objected that, in the history of the race, the first spoken word must have preceded the first heard word, at least by a fraction of a second. But this is not very relevant, nor is it certainly true. A noise may have meaning to the hearer, but not to the utterer; in that case it is a heard word but not a spoken word. (I shall explain what I mean by "meaning" shortly.) Friday's footprint had "meaning" for Robinson Crusoe but not for Friday. However that may be, we shall do better to avoid the very hypothetical parts of anthropology that would be involved, and take up the learning of language as it can be observed in the human infant of the present day. And in the human infant as we know him, definite reactions to the words of others come much earlier than the power of uttering words himself.
A child learns to understand words exactly as he learns any other process of bodily association. If you always say "bottle" when you give a child his bottle, he presently reacts to the word "bottle", within limits, as he formerly reacted to the bottle. This is merely an example of the law of association which we considered in the preceding chapter. When the association has been established, parents say that the child "understands" the word "bottle", or knows what ​the word "means". Of course the word does not have all the effects that the actual bottle has. It does exert gravita- tion, it does not nourish, it cannot bump on to the child's head. The effects which are shared by the word and the thing are those which depend upon the law of association or "conditioned reflexes" or "learned reactions". These may be called "associative" effects or "mnemic" effects-the latter name being derived from Semon's book Mneme, in which he traces all phenomena analogous to memory to a law which is, in effect, not very different from the law of association or "conditioned reflexes".
It is possible to be a little more precise as to the class of effects concerned. A physical object is a centre from which a variety of causal chains emanate. If the object is visible to John Smith, one of the causal chains emanating from it consists first of light-waves (or light-quanta) which travel from the object to John Smith's eye, then of events in his eye and optic nerve, then of events in his brain, and then (perhaps) of a reaction on his part. Now mnemic effects belong only to events in living tissue; therefore only those effects of the bottle which happen either inside John Smith's body, or as a result of his reaction to the bottle, can become associated with his hearing the word "bottle". And even then only certain events can be associated: nourishment happens in the body, yet the word "bottle" cannot nourish. The law of conditioned reflexes is subject to ascertainable limitations, but within its limits it supplies what is wanted to explain the understanding of words. The child becomes excited when he sees the bottle; this is already a conditioned reflex, due to experience that this sight precedes a meal. One further stage in conditioning makes the child grow excited when he hears the word "bottle". He is then said to "understand" the word.
We may say, then, that a person understands a word which he hears if, so far as the law of conditioned reflexes is applicable, the effects of the word are the same as those of what it is said to "mean". This of course only applies ​to words like "bottle", which denote some concrete object or some class of concrete objects. To understand a word such as "reciprocity" or "republicanism" is a more complicated matter, and cannot be considered until we have dealt with sentences. But before considering sentences we have to examine the circumstances which make us use a word, as opposed to the consequences of hearing it used.
Saying a word is more difficult than using it, except in the case of a few simple sounds, which infants make before they know that they are words, such as "ma-ma" and "da-da". These two are among the many random sounds that all babies make. When a child says "ma-ma" in the presence of his mother by chance she thinks he knows what this noise means, and she shows pleasure in ways that are agreeable to the infant. Gradually, in accordance with Thorndike's law of effect, he acquires the habit of making this noise in the presence of his mother, because in these circumstances the consequences are pleasant. But it is only a very small number of words that are acquired in this way. The great majority of words are acquired by imitation, combined with the association between thing and word which the parents deliberately establish in the early stages (after the very first stage). It is obvious that using words oneself involves something over and above the association between the sound of the word and its meaning. Dogs understand many words, and infants understand far more than they can say. The infant has to discover that it is possible and profitable to make noises like those which he hears. (This statement must not be taken quite literally, or it would be too intellectualistic.) He would never discover this if he did not make noises at random, without the intention of talking. He then gradually finds that he can make noises like those which he hears, and in general the consequences of doing so are pleasant. Parents are pleased, desired objects can be obtained, and—perhaps most important of all—there is a sense of power in making intended instead of accidental noises. But in this whole process there is nothing essentially different from the learning of mazes ​by rats. It resembles this form of learning, rather than that of Köhler's apes, because no amount of intelligence could enable the child to find out the names of things—as in the case of the mazes, experience is the only possible guide.
When a person knows how to speak, the conditioning proceeds in the opposite direction to that which operates in understanding what others say. The reaction of a person who knows how to speak, when he notices a cat, is naturally to utter the word "cat"; he may not actually do so, but he will have a reaction leading towards this act, even if for some reason the overt act does not take place. It is true that he may utter the word "cat" because he is "thinking" about a cat, not actually seeing one. This, however, as we shall see in a moment, is merely one further stage in the process of conditioning. The use of single words, as opposed to sentences, is wholly explicable, so far as I can see, by the principles which apply to animals in mazes.
Certain philosophers who have a prejudice against analysis contend that the sentence comes first and the single word later. In this connection they always allude to the language of the Patagonians, which their opponents, of course, do not know. We are given to understand that a Patagonian can understand you if you say "I am going to fish in the lake behind the western hill", but that he cannot understand the word "fish" by itself. (This instance is imaginary, but it represents the sort of thing that is asserted.) Now it may be that Patagonians are peculiar—indeed they must be, or they would not choose to live in Patagonia. But certainly infants in civilised countries do not behave in this way, with the exception of Thomas Carlyle and Lord Macaulay. The former never spoke before the age of three, when, hearing his younger brother cry, he said, "What ails wee Jock?" Lord Macaulay "learned in suffering what he taught in song", for, having spilt a cup of hot tea over himself at a party, he began his career as a talker by saying to his hostess, after a time, "Thank you, Madam, the agony is abated". These, however, are facts about biographers, not about the beginnings of speech in infancy. In all ​children that have been carefully observed, sentences come much later than single words.
Children, at first, are limited as to their power of producing sounds, and also by the paucity of their learned associations. I am sure the reason why "ma-ma" and "da-da" have the meaning they have is that they are sounds which infants make spontaneously at an early age, and are therefore convenient as sounds to which the elders can attach meaning. In the very beginning of speech there is not imitation of grown-ups, but the discovery that sounds made spontaneously have agreeable results. Imitation comes later, after the child has discovered that sounds can have this quality of "meaning". The type of skill involved is throughout exactly similar to that involved in learning to play a game or ride a bicycle.
We may sum up this theory of meaning in a simple formula. When through the law of conditioned reflexes, A has come to be a cause of C, we will call A an "associative" cause of C, and C an "associative" effect of A. We shall say that, to a given person, the word A, when he hears it, means" C, if the associative effects of A are closely similar to those of C; and we shall say that the word A, when he utters it, "means" C, if the utterance of A is an associative effect of C, or of something previously associated with C. To put the matter more concretely, the word "Peter" means a certain person if the associative effects of hearing the word "Peter" are closely similar to those of seeing Peter, and the associative causes of uttering the word "Peter" are occurrences previously associated with Peter. Of course as our experience increases in complexity this simple schema becomes obscured and overlaid, but I think it remains fundamentally true.
There is an interesting and valuable book by Messrs. C. K. Ogden and I. A. Richards, called The Meaning of Meaning. This book, owing to the fact that it concentrates on the causes of uttering words, not on the effects of hearing them, gives only half the above theory, and that in a somewhat incomplete form. It says that a word and its meaning ​have the same causes. I should distinguish between active meaning, that of the man uttering the word, and passive meaning, that of the man hearing the word. In active meaning the word is associatively caused by what it means or something associated with this; in passive meaning, the associative effects of the word are approximately the same as those of what it means.
On behaviourist lines, there is no important difference between proper names and what are called "abstract" or 'generic" words. A child learns to use the word "cat", which is general, just as he learns to use the word "Peter", which is a proper name. But in actual fact "Peter" really covers a number of different occurrences, and is in a sense general. Peter may be near or far, walking or standing or sitting, laughing or frowning. All these produce different stimuli, but the stimuli have enough in common to produce the reaction consisting of the word "Peter". Thus there is no essential difference, from a behaviourist point of view, between "Peter" and "man". There are more resemblances between the various stimuli to the word "Peter than between those to the word "man", but this is only a difference of degree. We have no names for the fleeting particular occurrences which make up the several appearances of Peter, because they are not of much practical importance; their importance, in fact, is purely theoretic and philosophical. As such, we shall have a good deal to say about them at a later stage. For the present, we notice that there are many occurrences of Peter, and many occurrences of the word "Peter"; each, to the man who sees Peter, is a set of events having certain similarities. More exactly, the occurrences of Peter are causally connected, whereas the occurrences of the word "Peter" are connected by similarity. But this is a distinction which need not concern us yet.
General words such as "man or cat" or "triangle" are said to denote "universals", concerning which, from the time of Plato to the present day, philosophers have never ceased to debate. Whether there are universals, and, ​if so, in what sense, is a metaphysical question, which need not be raised in connection with the use of language. The only point about universals that needs to be raised at this stage is that the correct use of general words is no evidence that a man can think about universals. It has often been supposed that, because we can use a word like "man" correctly, we must be capable of a corresponding "abstract idea" of man, but this is quite a mistake. Some reactions are appropriate to one man, some to another, but all have certain elements in common. If the word "man" produces in us the reactions which are common but no others, we may be said to understand the word "man". In learning geometry, one acquires the habit of avoiding special interpretations of such a word as "triangle". We know that, when we have a proposition about triangles in general, we must not think specially of a right-angled triangle or any one kind of triangle. This is essentially the process of learning to associate with the word what is associated with all triangles; when we have learnt this, we understand the word "triangle". Consequently there is no need to suppose that we ever apprehend universals, although we use general words correctly.
Hitherto we have spoken of single words, and among these we have considered only those that can naturally be employed singly. A child uses single words of a certain kind before constructing sentences; but some words pre- suppose sentences. No one would use the word "paternity" until after using such sentences as "John is the father of James"; no one would use the word "causality" until after using such sentences as "the fire makes me warm". Sentences introduce new considerations, and are not quite so easily explained on behaviourist lines. Philosophy, however, imperatively demands an understanding of sentences, and we must therefore consider them.
As we found earlier, all infants outside Patagonia begin with single words, and only achieve sentences later. But they differ enormously in the speed with which they advance from the one to the other. My own two children adopted ​entirely different methods. My son first practised single letters, then single words, and only achieved correct sentences of more than three or four words at the age of two and three months. My daughter, on the contrary, advanced very quickly to sentences, in which there was hardly ever an error. At the age of eighteen months, when supposed to be sleeping, she was overheard saying to herself: "Last year I used to dive off the diving-board, I did". Of course "last year" was merely a phrase repeated without understanding. And no doubt the first sentences used by children are always repetitions, unchanged, of sentences they have heard used by others. Such cases raise no new principle not involved in the learning of words. What does raise a new principle is the power of putting together known words into a sentence which has never been heard, but which expresses correctly what the infant wishes to convey. This involves the power to manipulate form and structure. It does not of course involve the apprehension of form or structure in the abstract, any more than the use of the word "man" involves apprehension of a universal. But it does involve a causal connection between the form of the stimulus and the form of the reaction. An infant very soon learns to be differently affected by the statement "cats eat mice" from the way he would be affected by the statement "mice eat cats"; and not much later he learns to make one of these statements rather than the other. In such a case, the cause (in hearing) or the effect (in speaking) is a whole sentence. It may be that one part of the environment is sufficient to cause one word, while another is sufficient to cause another, but it is only the two parts in their relation that can cause the whole sentence. Thus wherever sentences come in we have a causal relation between two complex facts, namely the fact asserted and the sentence asserting it; the facts as wholes enter into the cause-and-effect relation, which cannot be explained wholly as compounded of relations between their parts. Moreover, as soon as the child has learned to use correctly relational words, such as "eat", he has become capable of being causally affected by a relational feature of ​the environment, which involves a new degree of complexity not required for the use of ordinary nouns.
Thus the correct use of relational words, i.e. of sentences, involves what may be correctly termed "perception of form", i.e. it involves a definite reaction to a stimulus which is a form. Suppose, for example, that a child has learnt to say that one thing is "above" another when this is in fact the case. The stimulus to the use of the word "above" is a relational feature of the environment, and we may say that this feature is "perceived" since it produces a definite reaction. It may be said that the relation above is not very like the word "above". That is true; but the same is true of ordinary physical objects. A stone, according to the physicists, is not at all like what we see when we look at it, and yet we may be correctly said to "perceive" it. This, however, is to anticipate. The definite point which has emerged is that, when a person can use sentences correctly, that is a proof of sensitiveness to formal or relational stimuli.
The structure of a sentence asserting some relational fact, such as "this is above that", or "Brutus killed Caesar" differs in an important respect from the structure of the fact which it asserts. Above is a relation which holds between the two terms "this" and "that"; but the word "above" is not a relation. In the sentence the relation is the tem- poral order of the words (or the spatial order, if they are written), but the word for the relation is itself as substantial as the other words. In inflected languages, such as Latin, the order of the words is not necessary to show the "sense" of the relation; but in uninflected languages this is the only way of distinguishing between "Brutus killed Caesar" and "Caesar killed Brutus". Words are physical phenomena, having spatial and temporal relations; we make use of these relations in our verbal symbolisation of other relations, chiefly to show the "sense" of the relation, i.e. whether it goes from A to B or from B to A.
A great deal of the confusion about relations which has prevailed in practically all philosophies comes from the fact, which we noticed just now, that relations are indicated, ​not by other relations, but by words which, in themselves, are just like other words. Consequently, in thinking about relations, we constantly hover between the unsubstantiality of the relation itself and the substantiality of the word. Take, say, the fact that lightning precedes thunder. If we were to express this by a language closely reproducing the structure of the fact, we should have to say simply: "lightning, thunder", where the fact that the first word precedes the second means that what the first word means precedes what the second word means. But even if we adopted this method for temporal order, we should still need words for all other relations, because we could not without intolerable ambiguity symbolise them also by the order of our words. All this will be important to remember when we come to consider the structure of the world, since nothing but a preliminary study of language will preserve us from being misled by language in our metaphysical speculations.
Throughout this chapter I have said nothing about the narrative and imaginative uses of words; I have dealt with words in connection with an immediate sensible stimulus closely connected with what they mean. The other uses of words are difficult to discuss until we have considered memory and imagination. In the present chapter I have confined myself to a behaviouristic explanation of the effects of words heard as stimuli, and the causes of words spoken when the words apply to something sensibly present. I think we shall find that other uses of words, such as the narrative and imaginative, involve only new applications of the law of association. But we cannot develop this theme until we have discussed several further psychological questions.