With the loss of many of the world's languages, it is important to question what will be lost to humanity with their demise. It is frequently argued that a language engenders a 'worldview', but what do we mean by this term? Attributed to German politician and philologist Wilhelm von Humboldt (1767-1835), the term has since been adopted by numerous linguists. Within specialist circles it has become associated with what is known as the Sapir-Whorf hypothesis which suggests that the nature of a language influences the thought of its speakers and that different language patterns yield different patterns of thought.Underhill's concise and rigorously researched book clarifies the main ideas and proposals of Humboldt's linguistic philosophy and demonstrates the way his ideas can be adopted and adapted by thinkers and linguists today. A detailed glossary of terms is provided in order to clarify key concepts and to translate the German terms used by Humboldt.

Wilhelm von Humboldt's classic study of human language was first published in 1836, as a general introduction to his three-volume treatise on the Kawi language of Java. It is the final statement of his lifelong study of the nature of language, exploring its universal structures and its relation to mind and culture. Empirically wide-ranging - Humboldt goes far beyond the Indo-European family of languages - it remains one of the most interesting and important attempts to draw philosophical conclusions from comparative linguistics. This 1999 volume presents a translation by Peter Heath, together with an introduction by Michael Losonsky that places Humboldt's work in its historical context and discusses its relevance to contemporary work in philosophy, linguistics, cognitive science, and psychology.

The monograph tells a different story on the history of modern philosophy: the narrative is no longer centred on the question whether knowledge results from experience or reason, but whether experience and reason are in fact possible without language.

Wilhelm von Humboldt s writings on language are a mixture of philosophical theorizing about mind and language on the one hand, and on the other hand, specialized studies of the most detailed sort of both the classical languages and languages which only in Humboldt s day were becoming known to European scholars, such as Sanskrit, Chinese, and native north and south American languages. This book endeavors to show that Humboldt s work on language is a coherent system of thought; to recapture and expose the systematic structure of assumption, hypothesis, argument and conclusion; and to assign many of the specific themes in his writing to a place within this structure.

This is an entirely new translation of one of the fundamental works in the development of the study of language. Published in 1836, it formed the general introduction to Wilhelm von Humboldt's three-volume treatise on the Kawi language of Java. It is the final statement of his lifelong study of the nature of language, and presents a survey of a great many languages, exploring ways in which their various grammatical structures make them more or less suitable as vehicles of thought and cultural development. Empirically wide-ranging - von Humboldt goes far beyond the Indo-European family of languages - it remains one of the most interesting and important attempts to draw philosophical conclusions from comparative linguistics.

“We have been given a powerful and often uplifting vision of what it is to be truly human.” —John Cottingham, The Tablet In seminal works ranging from Sources of the Self to A Secular Age, Charles Taylor has shown how we create possible ways of being, both as individuals and as a society. In his new book setting forth decades of thought, he demonstrates that language is at the center of this generative process. For centuries, philosophers have been divided on the nature of language. Those in the rational empiricist tradition—Hobbes, Locke, Condillac, and their heirs—assert that language is a tool that human beings developed to encode and communicate information. In The Language Animal, Taylor explains that this view neglects the crucial role language plays in shaping the very thought it purports to express. Language does not merely describe; it constitutes meaning and fundamentally shapes human experience. The human linguistic capacity is not something we innately possess. We first learn language from others, and, inducted into the shared practice of speech, our individual selves emerge out of the conversation. Taylor expands the thinking of the German Romantics Hamann, Herder, and Humboldt into a theory of linguistic holism. Language is intellectual, but it is also enacted in artistic portrayals, gestures, tones of voice, metaphors, and the shifts of emphasis and attitude that accompany speech. Human language recognizes no boundary between mind and body. In illuminating the full capacity of “the language animal,” Taylor sheds light on the very question of what it is to be a human being.