As seen in Confucianism, Daoism, and Buddhism, the many issues regarding language is highlighted throughout each philosophy. Confucianism warns against the use of clever talk as an abusive vessel towards creating a discrepancy between what one means to say and what is said. Daoism has a negative view towards language as language limits one’s understanding of Dao. However, there is an antithesis that occurs with language and Daoism, as language is what one uses to spread the definition of Dao. In Buddhism, language is also seen as a negative construct as it creates materiality in objects by giving them a definite form, which, in turn, creates desire for these objects. Thus, although language is the key to transferring one’s knowledge of a philosophy …show more content…
The Dao De Jing claims that the Dao, which is the ultimate truth that governs life, cannot simply be defined with language. The Dao De Jing says, “The tao that can be told, is not the eternal Tao. The name that can be named, is not the eternal Name” (Mitchell 1). This beginning passage of the Dao De Jing reveals that one cannot use language to explain Dao because it limits the definition and function of the Dao. However, this creates a linguistic paradox, as one must rely on language to attempt to define the Dao and transfer the Dao’s definition to others. The inability to define Dao with language is further defined through the three major problems with language that the Dao De Jing identifies. The first problem with language that the Dao De Jing recognizes is the limitations of language. The Dao is “something formless and perfect [that came] before the universe was born” (Mitchell 25). This means that the Dao came before language so individuals cannot use language, which is a human construct, to define something as cosmic and metaphysical as the Dao. The second problem with language is that it creates differentiation by limiting the meaning and function of objects. This is seen in passage two as the Dao De Jing says, “When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad.” (Mitchell 2). Passage two of the Dao De Jing reveals that an individual can isolate certain attributes of an object by defining objects with language. An example of the second problem is when one differentiates two different objects, such as a bed and a table. By differentiating these two objects, one limits the function of a bed as solely an object that one sleeps on. However, the bed can also serve many different functions, such as serving as a table for objects, such as clothes, to be placed
Language helps spread and reinforce ideologies and hegemony among humans by a segregation of dominant and non-dominant groups. It is the powerful groups or individuals that usually control language. What I mean by this, is that dominant individuals expect less dominant individuals to adjust to their own language. This does not only happen between organizations but on the everyday talk in which we express our experiences by discursive
When China was invaded by the Mongols in 1276 C.E. I, a Chinese Confucian scholar, was fascinated with the Mongols endeavor to ingratiate themselves into Confucian China. They adopted many of the policies and rituals that Confucianist pursed. The Mongols also demonstrated the five relationships by displaying the capability and power of their ruler compared to the capability and power of a subject. I believe that Genghis Khan and his descendants are not guilty of genocide and crimes against humanity because they pursued to flatter the people who followed Confucianism, adopted many of their traditions, and spread the Confucian philosophy throughout their
He argues how language is essential to describe a god, even though he may exist,
Daoist philosophy places emphases on an instinctive awareness, supported by balanced contact with nature, and rejects everything that is not natural. The principles of the Daoist encouraged isolation from humanity for personal development in nature and attaining balance between yin and yang. Confucian philosophy seeks order and social stability. The philosophy states that junzi (superior person) who has ren (human heartedness), exemplifies the ideal social order sought. An individual could become a junzi by promoting certain qualities like understanding of suffering and a quest of morality and righteousness.
Baldwin describes language as a mean for survival,”What joins all languages, and all men, is the necessity to confront life, in order, not inconceivably, to outwit death” This quote empathizes the importance of understanding that how a language is communicated
It is extremely ironic that in his writings, Zhuangzi often employs language and logical argument to undermine the usefulness of language and logical argument. Setting aside the problem of this possible inconsistency, here I will explain Zhuangzi’s argument regarding truth and human capacity–or lack thereof–to understand it. Zhuangzi begins by describing a familiar situation: You and I have opposing views on a topic and argue to figure out who is right and who is wrong. Suppose one of us “wins” the debate–that is to say, one of us makes an argument to which the other can give no satisfactory response. Now, Zhuangzi poses the rhetorical question: Is the winner necessarily right and the loser necessarily wrong?
Lera Boroditsky, a professor at Stanford, introduces readers to the question of whether a person’s language can shape their thought processes and views of the world around them through her research conducted at Stanford and MIT. Boroditsky explores further into the questioning about a language’s influence in her article “Lost in Translation”. Boroditsky proves to an audience of broad audience of scholars and people interested in cultural psychology that a person’s language not only influences the way a person thinks but can change a person’s perception of the world and media around them. Lera Boroditsky, through her use of rhetorical questions, comparisons, and addressing the counterargument achieves her purpose of proving that language does
“My classmates reacted as though I’d attributed the delivery to the Antichrist. They were mortified” (Ibid, 464). He quickly discovers that he is not on one side of the cultural divide but two sides. He neither understands nor is understood. This series of events leads to him questioning the reason for learning a new language and inferring that he would rather be ignorant because he doubts his ability to learn.
While at a public speaking, Tan realized that she was using all these large words that her audience understood but her mother did not. “I was saying things like, “The intersection of memory upon imagination” and “There is an aspect of my fiction that relates to thus–and-thus…the forms of English I did not use at home with my mother” (Tan 58). Tan’s mother was in the room while Tan was giving the speech and that was when she realized that language could be a powerful tool that can connect each other in different ways. The English language can also bring people together who speak English but not in such a common way. “We were talking about the price of new and used furniture and I heard myself saying this: “Not waste money that way” (Tan 58).
What is the difference between appearance and reality? It calls to mind the metaphysics of Plato and the Realm of the Forms. How do we know that material objects are not merely images of real objects in an inferior realm? These are the tough philosophical questions that this scene raises and that every philosopher must
In this informative article, Selingo uses ethos, logos, and analogy in order to explain certain ways students can benefit going
Our identity is a place upon many attributes of a human being. Whether the person is someone who goes on promoting themselves to the world or not, and it shows how people communicate to others around them. Language is one of the main components that unveils the person’s identity in their everyday life, and they are many different ways to approach a person’s language. Relating to the article of Yiyun Li, “To Speak is to Blunder,” she knows two languages that has its positive and negative outcomes in her life. I to relate to her understanding of language, but a different view of what language means to me.
In Lera Boroditsky 's "How Does Our Language Shape the Way We Think" the purpose of the essay is apparent from the second paragraph. "Language is a uniquely human gift central to our experience of being human" she explains, so that the reader understands how language affects ones thoughts and day to day lives (2). Boroditsky 's use of empirical evidence, factual information, organizational structure, understanding and construction upon thoughts that disprove her purpose, and light tone all aide in accomplishing her purpose. Each of these methods help convince the audience that, " Language is central to our experience of being human, and the languages we speak profoundly shapes the way we think, the way we see the world, the way we live our lives" (Boroditsky 10).
On the one hand, some argue that language constructs our thoughts. From this perspective, Deborah Tannen, from the language constructs thought community, states that “This is how language works. It invisibly molds our way of thinking about people, actions, and the world around us” (Tannen 14). On the other hand, however, others such as Richard Selzer, might say that language is used to represent our thoughts, but it can fall short. One of his view’s main proponents are, “these extremes of sensation remain beyond the power of language to express” (Selzer 28).
Language is a direct indicator of power; those who are adept in controlling the language are able to exploit the ignorance of those under them and thus assert their dominance. As demonstrated throughout