What is The Language?

Language is the most important aspect in the life of all
beings.

We use language to express inner thoughts and emotions, make
sense of complex and abstract thought, to learn to communicate with others, to
fulfill our wants and needs, as well as to establish rules and maintain our
culture.

Language can be defined as verbal, physical, biologically
innate, and a basic form of communication.

Behaviourists often define language as a learned behaviour
involving a stimulus and a response.(Ormrod,1995)

Often times they will refer to language as verbal behaviour,
which is language that includes gestures and body movements as well as spoken
word. ( Pierce,& Eplin,1999)

When we define language we have to be careful not to exclude
symbols, gestures,or motions. This is because if we exclude these from our
definition, we will be denying the language of the deaf community.

All human languages share basic characteristics, some of
which are organizational rules and infinite generativity.

Infinite Generativity is the ability to produce an infinite
number of sentences using a limited set of rules and words. ( Santrock,&
Mitterer,2001

Abstract

Linguists (and philosophers of language) have long disagreed about the ontology of language, and thus about the proper subject matter of their disciplines. A close examination of the leading arguments in the debates shows that while positive arguments that language is x tend to be sound, negative arguments that language is not x generally fail. This implies that we should be pluralists about the metaphysical status of language and the subject matter of linguistics and the philosophy of language. A pluralist ontology of language, however, involves pitfalls for research on language, and to avoid this pitfalls researchers should temper the pluralist attitude with two strictures. First, pluralism about the ontology of language precludes agnosticism about the ontology of language. Second, pluralism should not lead to isolated research programs.

1. Introduction

For the purpose of the scientific and philosophical study of language, the question "What is language?" is the flipside of the question "What is the (proper) subject matter of linguistics?" I am not primarily concerned with language, the folk concept, since while the folk concept may have been the jumping off point for research, it doesn't significantly constrain the science or philosophy of language. To answer the question "What is the ontology of language?" then, we must begin by asking what sort of roles the concept of language plays in linguistic theory and practice. Chief among these roles is that it picks out the object of study. Language, the scientific concept, is thus descriptively whatever it is that linguists take as their primary object of study, and normatively whatever it is they should be studying.

Regarding the descriptive question, I will argue that the object of linguistic study is multifaceted, comprising three separate but related types of entities. Many linguists take as their primary objects of study mental structures relating to language. The particular set of structures differs—a generative syntactician might take herself to only be studying language- (or even syntax-) specific structures, while many psycholinguists are happy to study any mental activity involved in linguistic processing—but everyone in this category takes their object of study to be psychological. Other linguists, especially those with ties to the social sciences, take their object of study to be primarily a social entity of some sort. Finally, some linguists take themselves to be studying abstract patterns evident in linguistic communication, with an ontology analogous to the metaphysics of mathematical entities. So in answer to the descriptive question "What is language?" we must respond that there are actually many types of language, roughly sortable in to three classes of ontologies, one psychological, one social, and one abstract.[1]

To answer the normative question, we look to see if there are reasons to favor one of these targets of inquiry over another. The most compelling reason to give up on one of the three facets of language would be to show that it either doesn't actually exist or that it is unsuitable for scientific study, and several philosophers of linguistics have tried to make just such a case. Partisans of each ontology also appeal to answers to the descriptive question to answer the normative one, since extant scientific practice constrains to some extent which ontologies are legitimate. I'll review the most significant arguments of this sort, and give reason to reject them. Consequently, I'll conclude that we should give a plural answer to the question “what is the proper subject matter of linguistics?”

Although this analysis of the ontology of language preserves the extant diversity within the linguistic sciences, it does have some ramifications for the practice of linguistics. In particular, it tells against a tendency towards sub-disciplinary parochialism that is fueled in part by non-plural conceptions of the proper subject matter of linguistics. I'll also show how the fact of plurality requires making explicit the target of any particular work in linguistics. Agnosticism about the ontology of language should be avoided because the relation between hypothesis and evidence is shaped by the scientist's conception of her subject matter, and it follows that confirmation and theory choice can depend on which particular variety of 'language' a researcher is studying.

2. Criteria for a Conception of Language

Debates over the proper subject matter of linguistics and correct ontology of language tend to come back to the same small set of issues, and by identifying these we can pick out the key criteria for a valid conception of language. Philosophers and linguists making a case that language is x generally attempt to demonstrate three things:

• (1) x exists, in a form accessible to scientific study,


• (2) x is (descriptively) a primary object of study for linguists, and


• (3) x is reasonably referred to as 'language'.

Additionally, most attempt to show that competing ontologies of language fail to satisfy one or more of these criteria. (1) through (3), then, appear to be taken more or less as necessary and sufficient criteria for establishing the proper subject matter of linguistics. Before moving on, then, let's take a closer look at each.

None of the advocates of the chief candidates for the ontology of language take language to be equivalent to the primary data gathered by linguists. Linguists, in the first place, study artifacts such as patterns of vibration in the air, symbols on a page, or reports of introspective judgments. Few these days argue that language merely is these artifacts. Arguments that a preferred conception of language satisfies (1), then, typically appeal to an inference to the best explanation for observed patterns among these artifacts. According to the argument, x must exist because x is a theoretical posit licensed by the explanatory role it plays in our best theories explaining the primary data.

Similarly, partisans of all three camps sometimes argue that their ontology uniquely satisfies (2). For each of the types of ontology it isn't difficult to find linguists who hold it to be what they study. So non-pluralists must, and do, argue that to identify the primary object of study of linguistics we can't look to linguists' meta-theoretical reflections, but must instead infer it from their practice. I’ll accept the premise that deeds, not words, determine whether x satisfies (2), since if I didn't, pluralism would be trivial to establish. Valid application of (2), however, takes more than an impressionistic sense about what occurs in day-to-day linguistic work. I propose the following heuristic to determine what counts as a primary object of study in linguistic practice: if x is the common link between otherwise disparate objects of study, x is a good candidate for the primary object of study. Suppose, for instance, that a linguist makes use of both data about subjects' eye movements and reaction times in a lab, as well as her own intuitions about semantic facts. Her intuitions and her subjects' eye movements have no direct connection, but both bear directly on language processing. Language processing is thus a good candidate for her primary object of study. This heuristic will allow us to assess arguments about whether a particular ontology satisfies (2).

(3) is essentially practical. The issue is not so much that we need to hew closely to some prescriptively correct use of the term 'language,' but that only constrained disagreement about subject matter is possible within a research community. A particular scientist could come up with an idiosyncratic ontology which satisfies (1) and perhaps (2). For example, he might take language to be “information transferred through genetic material.” Now, information transferred through genetic material exists, and that scientist could certainly make it his primary object of study, but to call his subject matter 'language' in any way other than metaphorically would cause confusion and insert him into the wrong research community. His work would have little to say to nearly all other linguists, and theirs would have little ramification for his. So to reasonably call an object 'language' in a scientific context, it must have at least some significant connection to what the community of linguists is already engaged in studying. This does not preclude novel uses of the word 'language' or novel conceptions of the ontology of language, but it does constrain which novelties are acceptable.

Having these criteria in hand allows us to situate the various arguments for each ontology of language. Most such arguments will seek to establish that a particular account of a language satisfies all three, but its competitors do not. In what follows I'll defend the positive aspect of each argument—there are ontologies of all three classes which meet the criteria—but I’ll reject the negative aspects by showing how the putative reasons to think the other ontologies fall short are misguided. We'll begin with the most-discussed type of linguistic ontology, treating language as a component of individual minds.