Professor Paul Bloom: This class today is about language. And language is, to a large extent, where the action is. The study of human language has been the battleground over different theories of human nature. So, every philosopher or psychologist or humanist or neuroscientist who has ever thought about people has had to make some claim about the nature of language and how it works. I'm including here people like Aristotle and Plato, Hume, Locke, Freud and Skinner. I'm also including modern-day approaches to computational theory, cognitive neuroscience, evolutionary theory and cultural psychology. If you hope to make it with a theory of what people are and how people work, you have to explain and talk about language. In fact, language is sufficiently interesting that, unlike most other things I'll talk about in this class, there is an entire field devoted to its study, the field of linguistics that is entirely devoted to studying the nuances and structures of different languages.心理学空间z7\,s6M4azW
Now, I'll first, before getting into details, make a definitional point. When I'm talking about language I'm meaning systems like English and Dutch and Warlpiri and Italian and Turkish and Urdu and what we've seen and heard right now in class in the demonstration that preceded the formal lecture. [Before class started, Professor Bloom had several bilingual students give demonstrations of non-English speech.] Now, you could use language in a different sense. You could use the term "language" to describe what dogs do, or what chimpanzees do, or birds. You could use language to describe music, talk about the--a musical language or art, or any communicative system, and there's actually nothing wrong with that. There's no rule about how you're supposed to use the word "language." But the problem is if you use the word "language" impossibly, incredibly broadly, then from a scientific point of view it becomes useless to ask interesting questions about it. If language can refer to just about everything from English to traffic signals, then we're not going to be able to find interesting generalizations or do good science about it.
So, what I want to do is, I want to discuss the scientific notion of language, at first restricting myself to systems like English and Dutch and American sign language and Navajo and so on. Once we've made some generalizations about language in this narrow sense, we could then ask, and we will ask, to what extent do other systems such as animal communication systems relate to this narrower definition. So we could ask, in this narrow sense, what properties do languages have and then go on to ask, in a broader sense, what other communicative systems also possess those properties.
Well, some things are obvious about language so here are some; here are the questions we will ask. This will frame our discussion today. We'll first go over some basic facts about language. We'll talk about what languages share, we'll talk about how language develops, and we'll talk about language and communication in nonhumans.心理学空间5y$Y%^r~-RPq
~+J't|,e)v0I began this class with a demonstration of--that illustrates two very important facts about language. One is that languages all share some deep and intricate universals. In particular, all languages, at minimum, are powerful enough to convey an abstract notion like this; abstract in the sense that it talks about thoughts and it talks about a proposition and spatial relations in objects. There's no language in the world that you just cannot talk about abstract things with. Every language can do this. But the demonstration [before class] also illustrated another fact about language, which is how different languages are. They sound different. If you know one language, you don't necessarily know another. It's not merely that you can't understand it. It could sound strange or look unusual in the case of a sign language. And so, any adequate theory of language has to allow for both the commonalities and the differences across languages. And this is the puzzle faced by the psychology and cognitive science of language.心理学空间:pp5G;p;I8_/e8C9sw
Well, let's start with an interesting claim about language made by Charles Darwin. So, Darwin writes, "Man has an instinctive tendency to speak, as we see in the babble of our young children, while no child has an instinctive tendency to bake, brew or write." And what Darwin is claiming here, and it's a controversial and interesting claim, is that language is special in that there's some sort of propensity or capacity or instinct for language unlike the other examples he gives. Not everything comes natural to us but Darwin suggests that language does.
Well, why should we believe this? Well, there are some basic facts that support Darwin's claim. For one thing, every normal--every human society has language. In the course of traveling, cultures encounter other cultures and they often encounter cultures that are very different from their own. But through the course of human history, nobody has ever encountered another group of humans that did not have a language. Does this show that it's built in? Well, not necessarily. It could be a cultural innovation. It could be, for instance, that language is such a good idea that every culture comes across it and develops it. Just about every culture uses some sort of utensils to eat food with, a knife and a fork, chopsticks, a spoon. This probably is not because use of eating utensils is human nature, but rather, it's because it's just a very useful thing that cultures discover over and over again. Well, we know that this probably is not true with regard to language. And one reason we know this is because of the demonstrated case studies where a language is created within a single generation. And these case studies have happened over history.心理学空间(P0qn)B
O1N&w7oVO:o0The standard example is people involved in the slave trade. The slave trade revolving around tobacco or cotton or coffee or sugar would tend to mix slaves and laborers from different language backgrounds, in part deliberately, so as to avoid the possibility of revolt. What would happen is these people who were enslaved from different cultures would develop a makeshift communication system so they could talk to one another. And this is called a "pidgin," p-i-d-g-i-n, a pidgin. And this pidgin was how they would talk. And this pidgin was not a language. It was strings of words borrowed from the different languages around them and put together in sort of haphazard ways.心理学空间L!y[p}&d
s*i0The question is what happens to the children who are raised in this society. And you might expect it that they would come to speak a pidgin, but they don't. What happens is, in the course of a single generation, they develop their own language. They create a language with rich syntax and morphology and phonology, terms that we'll understand in a few minutes. And this language that they create is called a "creole." And languages that we know now as creoles, the word refers back to their history. That means that they were developed from pidgins. And this is interesting because this suggests that to some extent the ability to use and understand and learn language is part of human nature. It doesn't require an extensive cultural history. Rather, just about any normal child, even when not exposed to a full-fledged language, can create a language.