McNair Scholars Journal

Volume 13 | Issue 1 Article 7

2009 Language, Culture, Perception and Knowledge Alfredo Hernandez Corsen Grand Valley State University

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Recommended Citation Hernandez Corsen, Alfredo (2009) "Language, Culture, Perception and Knowledge," McNair Scholars Journal: Vol. 13: Iss. 1, Article 7. Available at: http://scholarworks.gvsu.edu/mcnair/vol13/iss1/7

Copyright © 2009 by the authors. McNair Scholars Journal is reproduced electronically by ScholarWorks@GVSU. http://scholarworks.gvsu.edu/ mcnair?utm_source=scholarworks.gvsu.edu%2Fmcnair%2Fvol13%2Fiss1%2F7&utm_medium=PDF&utm_campaign=PDFCoverPages The Depiction of Women in the popularized. These corridos created female Language, Culture, Perception and Knowledge Mexican Revolution characters that would later be immortalized in American and Mexican movies as either The popular image of La Adelita does not do the good woman (Virgin Mary) or the bad justice to the real-life soldadera. Glamorous woman (La Malinche). Subsequent depic- characters in movies played by María Felix, tions of soldaderas fell victim to these same Abstract The world without language becomes Penelope Cruz, and Salma Hayek, among stereotypes. Successful films showed talented unimaginable, since language makes the ar- others, are romanticized representations of women-soldiers as they were tamed. Their The complexity of our diverse communi- ticulation of our thoughts and the human the real women soldiers. The true women transformation from the bad woman (sol- ties requires us to reflect on pre-conceived no- experience possible. Through an interactive fighters battled adversity in Mexico at a dadera) to the good woman (mother) satis- tions of understanding that shape worldviews. connection with symbols, signs, and sounds, time when the dominant patriarchal society fied conservative viewers who wanted to see This project examines approaches that exclude language enables us to express complex con- restricted their actions with gendered ex- women in this role. divergent perspectives, while promoting in- cepts while allowing us to process and convey pectations and cultural norms. Becoming a The accomplishments of women on the tolerant ideologies that limit our possibilities the abstract, thus creating an environment soldadera provided these women with an op- battlefield are often overlooked or misrep- for shared learning. It also explores crucial of communication through the exchange of portunity to break away from the control of resented in the media. Women overcame elements that shape our understanding in an ideas. men and assert their equality with their male many obstacles and achieved limited forms effort to expose the limitations created by abso- The human need for expression and con- counterparts. of equality through their participation in the lute frames of mind. This research involves an tact with one another connects us with the The idea of participating in the Revolu- Revolution. However, Colonel Petra Herrera analysis of scientific and religious fundamen- origin of language. Once the connection tion was liberating in itself because it meant is now virtually unknown, while La Adelita Alfredo Hernandez Corsen talist outlooks that negate vital opportunities takes place, the cultural components of lan- the women were not forced to stay at home remains a permanent fixture in our collec- McNair Scholar for discovery through mutual collaboration guage begin to develop an interactive re- in their traditional gendered roles. Although tive memory. Not many people can recall and the acknowledgment of exclusive and in- lationship between our traditions and our some women performed the same tasks on the heroics of Herrera like they can those of complete perspectives that discourage and un- verbal living experiences as a society. It is the battlefield as they did in the home, it Emiliano Zapata or Pancho Villa; instead, dervalue diversity. through this association that our world be- was by their choice. Soldaderas also fought La Adelita has come to embody the myriad gins to take shape, and the perception of our valiantly alongside the men in every rank of women with varying backgrounds, motiva- world becomes outlined by culture and lan- both the Federal Army and the revolutionary tions, and accomplishments who fought in guage. This bond between language and hu- forces. They became feared soldiers and ad- the Revolution. La Adelita represents a sex- man thought becomes our cultural reality, as vanced through the ranks, some even becom- ual yet at the same time brave woman during well as the medium through which we relate ing generals. Though many women gained Mexican cinema’s golden age (1930s-1950s) to one another. Through the interrelated na- acclaim for their accomplishments on the and in the years following. She symbolizes ture of language and its cultural components, battlefield, their efforts were soon forgotten all the characters in the corridos and mov- the way we learn and recognize the world be- or misrepresented after the Revolution. ies that depicted women in that manner. comes predetermined and dependant on our Women’s actions on the battlefield were Even though her image is still controversial, specific system of symbols and sounds used framed in such a way so that they fit with with the birth of the Chicano movement in Judy Whipps, Ph.D. within our communities, developing our societal expectations. As soldaderas, women the 1960s, the name of La Adelita began to Faculty Mentor sense of reality and cultural identity. posed a threat to the male’s dominant posi- represent more of who the soldaderas really My main argument explores the relation- tion in society. Assertiveness, bravery, and were.⁶⁸ Some Mexican women have begun ship between language and its cultural com- violence were male attributes, and their pres- to take pride in La Adelita because she rep- ponents from a linguistic anthropological ence in women made many men uncomfort- resents a strong fighter, working for equality; and philosophical perspective and investi- able. Thus, men began to portray soldaderas if she chooses, she can appear overtly sexual, gates the role language and culture play in in a non-threatening way by emphasizing the but she no longer is forced into that role. She shaping our perception and epistemological female soldiers’ beauty and depicting them stands for independence from any oppressive understanding of the world as well as the de- as objects of desire. The image of the strong force. She is less associated with the image of velopment, recognition, and acceptance of women fighters was neutralized in such a the women in the revealing blouse, than she knowledge. If our cultural identity originates way that coincided with males’ expectations is aligned with her own image of a remark- through language, then the foundation for of women. This resulted in a paradox that able woman, much like who the soldaderas learning and development of worldviews also was at odds with Mexican gender roles. really were. relies on the existence of language. Edward Popular culture, in particular, corridos Sapir¹ speaks about the power of language and films, was an effective way to disseminate and culture as he warns us that our cultural this image of women and the soldaderas over traditions potentially imprison our thoughts the course of the twentieth century. Cor- as well as our acceptance of reality. He states, ridos idolized beautiful, submissive women “Once they had become a part of a linguistic and established the archetype that was system, they would then be more likely to be imposed on it because of the tyrannical hold

¹ Edward Sapir was a student of Frank Boas, who was widely acknowledged as the founder of American Anthropology (The ⁶⁸ Salas, 115-17. Anthropology of Language).

62 From Soldadera to Adelita: The Depiction of Women in the Mexican Revolution GVSU McNair Scholars Journal VOLUME 13, 2009 63 that linguistic form has upon our orienta- words such as “electricity” (電気), “weather” their composition. He suggests that the time is 9:15, most North Americans will explored through an analysis of words and different forms of snow, and morphemes or tion of the world” (Ottenheimer, 25). Sapir’s (天気) and “health” (元気). It is notable “Strong Whorf theory might be compared state that is its fifteen minutes after nine or how they are formed. “There are two parts adjectives are not attached. This could rep- statement reasonably causes mixed responses that the words “electricity,” “weather,” and to the idea that language is a prison, while a quarter past nine, but people in the Czech to a morphological analysis: 1. Identifying resent the possibility that, for this culture in among scholars, philosophers, and psycholo- “health” are combined with the“ki”character, the Weaker Whorf might be compared to Republic describe it as a quarter of ten. These morphemes (the smallest unit of meaning central Canada, snow is a vital part of their gists, and his radical outlook on language perhaps injecting the essence of something the idea that language is a room, but you can definitions of time may seem trivial, but they in a language) and 2. Analyzing the way lives, and that minimizing the nature of each does not necessarily receive worldwide sup- mystical into their meaning. It is also worth leave the room and enter other rooms, and could indicate a cultural tendency to focus morphemes are arranged in words” (Otten- denomination of snow by attaching an adjec- port; nevertheless, the study and recognition noting the character preceding “ki” (気) in return to your original room, shifting per- on the past rather than the future based on heimer, 83). Although this two-step process tive or a morpheme to it would not display of cultural elements ingrained in our verbal the word “weather” is pronounced “ten” (天) spectives as you go” (Ottenheimer, 26). Both a given outlook and interpretation of time. is complex and requires detailed explanation, the important essence that each form of traditions may begin to clarify the role that and it means heaven. When words like “elec- theories share similar concepts but vary in North Americans will address the hour that describing some of the fundamental elements snow carries for this culture. If Mavsa (snow language plays in shaping our perception as tricity,” “health,” and “weather” carry poten- intensity. The Weaker Whorf theory perhaps is coming up next usually when is closer to of this method becomes essential in order to overhang ready to fall) is something that well as our understanding of the world. tially supernatural connotations, combined displays language as a more flexible medium the hour, therefore 9:45 could be a quarter understand the complexity of the practice as people deal with on a regular basis, and if Gadamer speaks about our verbal tradi- with the historical importance of nature and of understanding, one that could be left be- to ten, but 9:15 is rarely expressed as having a well as the shape that language takes based this represents danger to others or it carries tions and their role as perception shapers. spirituality to the Japanese culture, it makes hind and returned to at will, while the Strong relationship with the next hour⁶. on its cultural representation. a tremendous amount of importance on its He tells us about our inevitable connection sense that the reflection of these cultural ele- Whorf theory paints a more linked relation- Issues that cultural communities consider Here is an example based on two languag- own, then it makes sense that a completely with language and the correlation between ments comes through the language, resulting ship between language and thought, making important are incorporated into the lan- es displaying the use of morphemes: new word independent from describers or perception and understanding. He reminds in a perception of the world that adjusts to us ponder on the potential influences of lan- guage as they begin to highlight our cultural morphemes is created, since its importance us that, “All kinds of human community are these components. guage and human thinking. understanding of the world around us. A Shinzwani English Equivalent is designated by its people and it is reflected kinds of linguistic community” (443). This The cultural factors shaping our under- The development of our cultural under- morphological⁷ analysis of words connects through the language.⁸ relationship between people and language standing and interpretation of knowledge standing as well as the establishment of our us with the formation of language based on hufua to work metal develops our connection with knowledge, through language guide us into a specific cultural traditions takes place in the world its cultural emphasis. For example, in the hujua to know Language Shaping Interpretation and it opens a medium that allows us to in- worldview that conforms to the reality of of language. Gadamer communicates the Yupik Inuit culture (Central Canada), there hulagua to speak, talk terpret the world through its cultural com- that particular cultural community. These importance of language not just as a percep- are many different words for snow; Anuit: huloa to fish So far, language offers us the best medium ponents. elements are transferred from generation tion shaper, but also as the main component packed snow, Mixik: very soft snow, Natib- for communicating the abstract. It is central A valuable source for exploring the rela- to generation and continue to live through for human understanding. He adds, “Lan- vik: snowdrift, Mavsa: snowdrift overhang As it becomes noticeable, the words in Shin- to my research to suggest that, through the tionship between language and culture is the language that is spoken. Edward Sapir’s guage is not just one of man’s possessions in ready to fall, Nutabaw: fresh snow, powder zwani have the morpheme “hu” at the begin- recognition of the influential role of lan- the written language. An ethno-semantic² theories on the power of language originate the world; rather, on it depends the fact that snow and Sitxiq: hard crusty snow (Otten- ning of each word. Although this minimal guage as a perception shaper, we may begin examination of words and symbols offers in part from the concept of linguistic deter- man has a world at all” (440). The explora- heimer, 15). Observing the structure of these unit is not separated from the rest of the to understand its capacity for shaping world- us both a broader understanding of the fac- minism, which argues that language has an tion of language and its influence in design- words allows us to see that no specific pattern word, the morpheme carries the same mean- views, thereby giving us the tools necessary to tors influencing our perception as well as a effect in the way we recognize the world.⁴ ing our human experience becomes crucial is followed, and each word displays no resem- ing. As a result, when compared with the analyze our own perceptions with a more re- more detailed explanation of the power that Many of these components display them- for a better understanding of our worldviews blance to the other words. Although they all sentences on the right, we notice that “hu” ceptive mind, conscious that the cultural ele- our cultural traditions carry into the writ- selves through different cultural forms of ex- as well as recognizing outlooks that develop represent snow, each word carries its own in- means “to” in English and that, every time ments of our language do not have to keep us ten form. This power is not exclusive to one pression, such as religion, politics, and social narrowly within their cultural constraints dependent composition emphasizing its im- a new word comes up with the morphene prisoners of their own limitations. Through a language, but it manifests throughout many traditions. Recognizing the metamorphosis and connect with the world through a medi- portance. In English an adjective or describer “hu,” its meaning is understood without un- medium of openness and awareness, our lim- cultures around the world. The Japanese cul- of language and its influence on our specific um that underestimates the cultural weight is normally attached to the noun to describe derstanding the rest of the word. Examples of ited interpretations begin to expand, offering ture gives us an example of the weight of lan- worldviews and accepted perspectives of real- of our traditions and the role they play in the more in depth the type of snow (snow flur- morphemes in English would be: us the opportunity to engage with a wider guage and its influential role as an interpreter ity is important, because it allows us to avoid developing of our accepted reality. ries, loose granular snow, corn snow, crud range of possibilities and innovative think- of reality and a designer of perception. In falling into narrow forms of interpretation Before advancing into a more detailed snow, powder snow). In English we find Farm Farmer Farmers ing. Stephen Rowe expresses this need for Japanese the word for spirit is “ki” (気).³ This that understand the world through a limited exploration of incomplete perspectives that words that independently describe types of Wa l k Wa l k er Wa l k ers awareness when he describes the importance word represents the essence of something su- connection with knowledge that originates claim knowledge of our living experiences, let snow, such as slush or hail, but for the most Jump Jumper Jumpers of becoming conscious of our own world- pernatural, the substance of a force beyond from pre-determined cultural and historical us continue to examine language through its part the word snow is used to complement views in order to expand the opportunities the material world, a different dimension, or perspectives. cultural components and its vital connection each denomination, therefore downgrading Although there are exemptions to the rules for intellectual growth: “Our times require the core nature of a mystical entity. Yusua Ya- Sapir and his student Whorf developed with perception. This is important because its importance. To elaborate further on the and not all morphemes behave equally, some that we make conscious that which had been suo describes more in depth the importance theories that became known as the Sapir- the process illustrates the potential narrow- possible implication of the radical differ- of the elements of the smallest unit of lan- unconscious, and that we act in the ways that of the “ki” element within the Japanese cul- Whorf hypothesis. Their theories investi- ness of language and its influence in the hu- ences between words and their meaning, we guage help us understand many of the uni- become evident from the perspective of that ture in his book The Body, Self-Cultivation gate the role of culture within the world of man experience. For instance, in the United must continue to explore the morphological versally shared characteristics of languages consciousness” (10). This entails the necessity and Ki-Energy, when he states, “The ultimate language as well as its influential force. An- States time is perceive differently from how structure of language. regardless of their cultural nature. Returning to understand that our perception is partially secret of Japanese martial arts is said to lie in thropologist Michael Agar describes the dif- it is perceived in the Czech Republic. North Languages in general follow some basic to the Yupik Inuit example, one discovers the shaped and prescribed by our past traditions, letting the mind unite with ki” (Yasuo, XI). ference between the two primary outlooks Americans picture the hour that just passed, pattern, and they share a common blue- importance of snow in this culture, since a and that only through a medium of aware- The essence of “ki” is later transferred into explored by Sapir and Whorf and explains while Czechs look at the hour ahead⁵. If the print. The study of this universal design is completely new word is used to describe the ness that recognizes our limited perception

² Ethnosemantics: an anthropological approach in which vocabulary is analyzed to learn about systems of meaning and perception ⁶ Ottenheimer displays the potential differing views of time based on our cultural understanding. He explains that 9:30 is “half (The Anthropology of Language). past nine” for English speakers while it is “half of ten” for Czechs (Ottenheimer, 28). ³ Ki, 気 1. Spirit; soul. 2. Feeling. 3. Intention; inclination (The Random House Japanese-English English-Japanese Dictionary). ⁷ Morphological analysis: The analysis of word structure; it has two parts identifying and describing morphemes, and analyzing ⁴ Linguistic Determinism: the idea that language affects, even determines, your ability to think about things as well as to talk the way morphemes are arranged into words (Ottenheimer, 272). about them (Ottenheimer, 265). ⁸The ethnosemantics breakdown of language based on its cultural emphasis is clearly explained in chapter two of Ottenheimer’s ⁵ Ottenheimer claims that the perception of time could be influenced through the spoken language. He states “even as a beginner book, The Anthropology of Language. This chapter displays many of the differing views people display based on the language I found myself thinking differently when I used these two different languages” (Ottenheimer, 28). spoken and the important elements of their culture.

64 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 65 that linguistic form has upon our orienta- words such as “electricity” (電気), “weather” their composition. He suggests that the time is 9:15, most North Americans will explored through an analysis of words and different forms of snow, and morphemes or tion of the world” (Ottenheimer, 25). Sapir’s (天気) and “health” (元気). It is notable “Strong Whorf theory might be compared state that is its fifteen minutes after nine or how they are formed. “There are two parts adjectives are not attached. This could rep- statement reasonably causes mixed responses that the words “electricity,” “weather,” and to the idea that language is a prison, while a quarter past nine, but people in the Czech to a morphological analysis: 1. Identifying resent the possibility that, for this culture in among scholars, philosophers, and psycholo- “health” are combined with the“ki”character, the Weaker Whorf might be compared to Republic describe it as a quarter of ten. These morphemes (the smallest unit of meaning central Canada, snow is a vital part of their gists, and his radical outlook on language perhaps injecting the essence of something the idea that language is a room, but you can definitions of time may seem trivial, but they in a language) and 2. Analyzing the way lives, and that minimizing the nature of each does not necessarily receive worldwide sup- mystical into their meaning. It is also worth leave the room and enter other rooms, and could indicate a cultural tendency to focus morphemes are arranged in words” (Otten- denomination of snow by attaching an adjec- port; nevertheless, the study and recognition noting the character preceding “ki” (気) in return to your original room, shifting per- on the past rather than the future based on heimer, 83). Although this two-step process tive or a morpheme to it would not display of cultural elements ingrained in our verbal the word “weather” is pronounced “ten” (天) spectives as you go” (Ottenheimer, 26). Both a given outlook and interpretation of time. is complex and requires detailed explanation, the important essence that each form of traditions may begin to clarify the role that and it means heaven. When words like “elec- theories share similar concepts but vary in North Americans will address the hour that describing some of the fundamental elements snow carries for this culture. If Mavsa (snow language plays in shaping our perception as tricity,” “health,” and “weather” carry poten- intensity. The Weaker Whorf theory perhaps is coming up next usually when is closer to of this method becomes essential in order to overhang ready to fall) is something that well as our understanding of the world. tially supernatural connotations, combined displays language as a more flexible medium the hour, therefore 9:45 could be a quarter understand the complexity of the practice as people deal with on a regular basis, and if Gadamer speaks about our verbal tradi- with the historical importance of nature and of understanding, one that could be left be- to ten, but 9:15 is rarely expressed as having a well as the shape that language takes based this represents danger to others or it carries tions and their role as perception shapers. spirituality to the Japanese culture, it makes hind and returned to at will, while the Strong relationship with the next hour⁶. on its cultural representation. a tremendous amount of importance on its He tells us about our inevitable connection sense that the reflection of these cultural ele- Whorf theory paints a more linked relation- Issues that cultural communities consider Here is an example based on two languag- own, then it makes sense that a completely with language and the correlation between ments comes through the language, resulting ship between language and thought, making important are incorporated into the lan- es displaying the use of morphemes: new word independent from describers or perception and understanding. He reminds in a perception of the world that adjusts to us ponder on the potential influences of lan- guage as they begin to highlight our cultural morphemes is created, since its importance us that, “All kinds of human community are these components. guage and human thinking. understanding of the world around us. A Shinzwani English Equivalent is designated by its people and it is reflected kinds of linguistic community” (443). This The cultural factors shaping our under- The development of our cultural under- morphological⁷ analysis of words connects through the language.⁸ relationship between people and language standing and interpretation of knowledge standing as well as the establishment of our us with the formation of language based on hufua to work metal develops our connection with knowledge, through language guide us into a specific cultural traditions takes place in the world its cultural emphasis. For example, in the hujua to know Language Shaping Interpretation and it opens a medium that allows us to in- worldview that conforms to the reality of of language. Gadamer communicates the Yupik Inuit culture (Central Canada), there hulagua to speak, talk terpret the world through its cultural com- that particular cultural community. These importance of language not just as a percep- are many different words for snow; Anuit: huloa to fish So far, language offers us the best medium ponents. elements are transferred from generation tion shaper, but also as the main component packed snow, Mixik: very soft snow, Natib- for communicating the abstract. It is central A valuable source for exploring the rela- to generation and continue to live through for human understanding. He adds, “Lan- vik: snowdrift, Mavsa: snowdrift overhang As it becomes noticeable, the words in Shin- to my research to suggest that, through the tionship between language and culture is the language that is spoken. Edward Sapir’s guage is not just one of man’s possessions in ready to fall, Nutabaw: fresh snow, powder zwani have the morpheme “hu” at the begin- recognition of the influential role of lan- the written language. An ethno-semantic² theories on the power of language originate the world; rather, on it depends the fact that snow and Sitxiq: hard crusty snow (Otten- ning of each word. Although this minimal guage as a perception shaper, we may begin examination of words and symbols offers in part from the concept of linguistic deter- man has a world at all” (440). The explora- heimer, 15). Observing the structure of these unit is not separated from the rest of the to understand its capacity for shaping world- us both a broader understanding of the fac- minism, which argues that language has an tion of language and its influence in design- words allows us to see that no specific pattern word, the morpheme carries the same mean- views, thereby giving us the tools necessary to tors influencing our perception as well as a effect in the way we recognize the world.⁴ ing our human experience becomes crucial is followed, and each word displays no resem- ing. As a result, when compared with the analyze our own perceptions with a more re- more detailed explanation of the power that Many of these components display them- for a better understanding of our worldviews blance to the other words. Although they all sentences on the right, we notice that “hu” ceptive mind, conscious that the cultural ele- our cultural traditions carry into the writ- selves through different cultural forms of ex- as well as recognizing outlooks that develop represent snow, each word carries its own in- means “to” in English and that, every time ments of our language do not have to keep us ten form. This power is not exclusive to one pression, such as religion, politics, and social narrowly within their cultural constraints dependent composition emphasizing its im- a new word comes up with the morphene prisoners of their own limitations. Through a language, but it manifests throughout many traditions. Recognizing the metamorphosis and connect with the world through a medi- portance. In English an adjective or describer “hu,” its meaning is understood without un- medium of openness and awareness, our lim- cultures around the world. The Japanese cul- of language and its influence on our specific um that underestimates the cultural weight is normally attached to the noun to describe derstanding the rest of the word. Examples of ited interpretations begin to expand, offering ture gives us an example of the weight of lan- worldviews and accepted perspectives of real- of our traditions and the role they play in the more in depth the type of snow (snow flur- morphemes in English would be: us the opportunity to engage with a wider guage and its influential role as an interpreter ity is important, because it allows us to avoid developing of our accepted reality. ries, loose granular snow, corn snow, crud range of possibilities and innovative think- of reality and a designer of perception. In falling into narrow forms of interpretation Before advancing into a more detailed snow, powder snow). In English we find Farm Farmer Farmers ing. Stephen Rowe expresses this need for Japanese the word for spirit is “ki” (気).³ This that understand the world through a limited exploration of incomplete perspectives that words that independently describe types of Wa l k Wa l k er Wa l k ers awareness when he describes the importance word represents the essence of something su- connection with knowledge that originates claim knowledge of our living experiences, let snow, such as slush or hail, but for the most Jump Jumper Jumpers of becoming conscious of our own world- pernatural, the substance of a force beyond from pre-determined cultural and historical us continue to examine language through its part the word snow is used to complement views in order to expand the opportunities the material world, a different dimension, or perspectives. cultural components and its vital connection each denomination, therefore downgrading Although there are exemptions to the rules for intellectual growth: “Our times require the core nature of a mystical entity. Yusua Ya- Sapir and his student Whorf developed with perception. This is important because its importance. To elaborate further on the and not all morphemes behave equally, some that we make conscious that which had been suo describes more in depth the importance theories that became known as the Sapir- the process illustrates the potential narrow- possible implication of the radical differ- of the elements of the smallest unit of lan- unconscious, and that we act in the ways that of the “ki” element within the Japanese cul- Whorf hypothesis. Their theories investi- ness of language and its influence in the hu- ences between words and their meaning, we guage help us understand many of the uni- become evident from the perspective of that ture in his book The Body, Self-Cultivation gate the role of culture within the world of man experience. For instance, in the United must continue to explore the morphological versally shared characteristics of languages consciousness” (10). This entails the necessity and Ki-Energy, when he states, “The ultimate language as well as its influential force. An- States time is perceive differently from how structure of language. regardless of their cultural nature. Returning to understand that our perception is partially secret of Japanese martial arts is said to lie in thropologist Michael Agar describes the dif- it is perceived in the Czech Republic. North Languages in general follow some basic to the Yupik Inuit example, one discovers the shaped and prescribed by our past traditions, letting the mind unite with ki” (Yasuo, XI). ference between the two primary outlooks Americans picture the hour that just passed, pattern, and they share a common blue- importance of snow in this culture, since a and that only through a medium of aware- The essence of “ki” is later transferred into explored by Sapir and Whorf and explains while Czechs look at the hour ahead⁵. If the print. The study of this universal design is completely new word is used to describe the ness that recognizes our limited perception

² Ethnosemantics: an anthropological approach in which vocabulary is analyzed to learn about systems of meaning and perception ⁶ Ottenheimer displays the potential differing views of time based on our cultural understanding. He explains that 9:30 is “half (The Anthropology of Language). past nine” for English speakers while it is “half of ten” for Czechs (Ottenheimer, 28). ³ Ki, 気 1. Spirit; soul. 2. Feeling. 3. Intention; inclination (The Random House Japanese-English English-Japanese Dictionary). ⁷ Morphological analysis: The analysis of word structure; it has two parts identifying and describing morphemes, and analyzing ⁴ Linguistic Determinism: the idea that language affects, even determines, your ability to think about things as well as to talk the way morphemes are arranged into words (Ottenheimer, 272). about them (Ottenheimer, 265). ⁸The ethnosemantics breakdown of language based on its cultural emphasis is clearly explained in chapter two of Ottenheimer’s ⁵ Ottenheimer claims that the perception of time could be influenced through the spoken language. He states “even as a beginner book, The Anthropology of Language. This chapter displays many of the differing views people display based on the language I found myself thinking differently when I used these two different languages” (Ottenheimer, 28). spoken and the important elements of their culture.

64 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 65 we can begin to distinguish open channels come slaves of our own perception through originates from a diversity of perspectives; technological advancements and ground- truth takes away our autonomy of thought and knowledge. However, we must explore that offer a more expanded interpretation of language. Lindquist also states, “Apart from any attempt to narrow it separates us from breaking medical discoveries, its exclusive since, in order to explore ideas, we must ad- constricted methods for determining the our past, present, and future. This new level its status as a special form of talk, every ar- a connection with unlimited wisdom. The approach to understanding¹¹ reality narrows just to the rules and regulations provided by truth through claims of absolute certainty. of awareness would let us perceive our per- gument is a cultural event and has a layer of need for a universally accepted method that the possibilities for innovation through dif- the accepted technique. This attitude undermines the possibilities of ceptions and interpret our interpretations meaning as such” (123). Although language accesses knowledge undermines the diver- ferent mediums that do not comply with Huston also describes the essence of the unexplored options, and it sets apart knowl- in unconventional ways, making our under- potentially shapes our perception through its sity of our worldviews in postmodern times, scientifically approved theories of knowing. scientific language when he points out that edge to an elite group of like-minded people, standing less biased and more effective. cultural components and ancient traditions, while it establishes a dominant position that Huston Smith speaks about this issue when “Number is the language of science; the more while it stagnates the growth of awareness it- Stephen Pinker argues that the idea that by becoming aware of this process, we tran- underestimates the value of our different he states, “What science discovers somehow knowledge can be expressed quantitatively, in self by encouraging exclusive agendas, where language shapes our reality is ridiculous and sition from a place of complacent ignorance perspectives and promotes uniformity of casts doubt on things it does not discover” probability equations and the like, the more suggestions become discarded through a bizarre. He states, “The idea that thought is to a place of appreciation and recognition of thought. This research explores the cultural (34). The fast growing success and accep- scientific it is considered to be” (Smith, 10- filtering organism that endorses contrac- the same thing as language is an example of our traditions, culture, and worldviews. characteristics of language in order to expose tance of this methodology that supplies us 11). Numerical formulas aid in the process of tion rather than expansion and operates on what can be called a conventional absurdity” The development of our worldviews the narrowness of methods of understand- with systematic answers reduce our ability to pre-determining and confirming the validity exclusiveness rather than inclusiveness. The (47). Pinker negates the possibility that lan- through language establishes our different ing that speak a single language and expect consider unconventional ways of knowing as of the information gathered. The distinctive Chinese philosopher, Chuang-Tzu¹³, known guage shapes our perception, and he rejects perspectives of reality based on our cultural everyone else to conform to specific guide- possible sources for knowledge. scientific approach to reality, based on a con- as a rival of Confucius and mocker of logical the idea that language shapes our thinking. inclinations. Due to different perspectives lines. Science speaks a language that relies on fident method that pre-determines it, pro- thinking, reminds us of the danger of narrow- He implies that thought is not directly con- and belief systems, nations have gone to war, The assertion of knowledge claimed by al- physical evidence as the condition for ac- duces a specific type of result that overlooks thinking: “My life flows between confines, nected to language. He says, “To have a feel- and the world finds itself in chaos and discon- legedly universal perspectives leads me to ex- cepting something as real. Richard Dawkins diverse possibilities for discovery. Based on but knowledge has no confines” (62). The ing, there has to be a ‘what we mean to say’ tentment. In order to find a place of mutual plore fundamentalist¹⁰ assumptions enforc- places emphasis on the need for tangible data a perception of knowledge that excludes idea that a carefully designed system creates that is different from what we said” (47). understanding and respect, we shall begin ing a kind of reality as the recognized truth. in order to recognize something as real. He opportunities for unconventional find- a single medium for truth expansion ignores Although his theory displaying language as by recognizing our own biases and our own Claims of infallible methods of knowing states, “We believe in evolution because the ings through different mediums, this single the importance of our diverse cultural com- an instinct⁹ makes us wonder about the pos- sense of the real and the unreal. Through this dangerously narrow the chances for knowl- evidence supports it” (320). The prominence view of reality restricts new opportunities munities. sibility of our thoughts not being limited by awareness, one begins to comprehend the edge expansion by engaging in the practice of this selected method for judging reality de- for intellectual development by locking un- Chuang-Tzu suggests an approach that language, it is nearly inconceivable to think limitations of our views and the influence of inclusion of sameness and exclusion of dif- mands a mechanical analysis of data through explored channels of unknown truths. The explores unconventional thought through without language. The moment we engage in of language for limiting our understanding ferences. In order to understand our limited a process that relies on guidelines founded world of knowledge and discovery becomes unconventional channels. He indicates the the thought process, the moment we begin of the world. An educated perspective of understanding, we need to look at methods on a particular version of understanding that property of a specific methodology or lan- importance of a connection with reality and to describe the abstract, an active interaction the relationship between language and cul- of knowing that claim absolute certainty of recognizes and values the materialness¹² of guage that recognizes no other. knowledge not founded on and guided by with language takes place; without it, the pos- ture gives us some of the fundamental steps knowledge. I will focus on the language of the universe as the main component for ac- In his book, Truth and Method, Gadamer logical methods. He emphasizes the need sibilities for understanding and for any kind needed to understand our thinking process religion and the language of science and the curate conclusions. This singular approach speaks about the scientific approach to reality for acknowledging our fixed limitations in of thought process seem rather impossible as well as new ways to define and reshape our role they play in promoting single methods efficiently develops hypothesis through a tri- when he says, “Each science, as a science, has order to explore unrestricted territories. The to grasp. Gadamer states, “All understand- knowledge. of knowing through fundamentalist perspec- al and error technique that narrows the pos- in advance projected a field of objects such reality of a world that is real only through ing is interpretation, and all interpretation Gadamer recognizes the importance of tives of reality. sibilities for miscalculations, creating a form that to know them is to govern them” (449). fixed principles precludes an opportunity to takes place in the medium of a language that understanding our connection with knowl- Science and religion both serve essential of knowledge that bonds itself to strict prin- This need for control pre-determines an out- explore unexplored channels of wisdom that allows the object to come into words and edge based on our perception of the world. purposes in our society, and it is clear that ciples for its success. By focusing on matter as come that is shaped by a particular vision. may open a new realm of possibilities never yet is at the same time the interpreter’s own This recognition keeps us from limiting our- the world without faith or science is nearly the main component for identifying the real, Gadamer discusses the selective method that considered by pre-approved methods. David language” (390). This connection between selves to one specific way of knowing. He as imaginable as a world without language. supplemented with a system that supports science offers and criticizes its narrowness. Stewart addresses the importance of being language and interpretation is important to argues that, “understanding always includes My exploration of the methods used by sci- the selected theories, modern science finds He adds, “But the knowledge of all natural open-minded so that no one is restricted to recognize in order to continue exploring the interpretation” (Gadamer, 400). As long as ence and religion does not imply that both ways to minimize mistakes and arrive at con- science is knowledge for domination” (447). single versions of reality. He speaks about our interactive nature of language, culture, and we are able to distinguish the role that lan- areas of knowing function only through fun- clusions with results that can be duplicated. The restrictions placed on knowledge by a reliance in logic and states, “This emphasis human thought. guage plays in prescribing our interpretations damentalist perspectives; instead, I focus on In his essay, “The Will to Believe,” William specific method promote the singularity of on rationality is one-sided, for human beings of reality, we establish a connection with the radical viewpoints that each approach of- James questions the integrity of the scientific one way of knowing, while excluding or dis- are not just creatures of reason, but function The Homogenization of Knowledge knowledge that is not regulated by unorigi- fers when it begins to claim the acceptance of method with this statement, “She has fallen crediting mediums that reach for the truth through a complex unity of reason, emotion, nal thinking and become free of regulated reality only through its acquired methods. so deeply in love with the method that one through unconventional channels. will, appetites and feelings” (5). The recog- In her book, A Place to Stand, Julie views. may even say she has ceased to care for the The modern scientific approach derives nition of other components shaping reality Lindquist speaks about awareness as an es- The homogenization of knowledge re- The Language of Science truth by itself at all. It is only truth as tech- its power from its narrowness. This care- and making us human becomes essential in sential component for a more in depth cul- stricts knowledge itself by confining under- nically verified that interests her” (Stewart, fully selected method proves itself effective our quest for knowledge. tural understanding; “To understand the standing to a single interpretation of reality. Let us start by recognizing that mod- 233). Richard Dawkins expresses his willing- at arriving at dominant positions within its Recognizing one method, one language, particulars of persuasion for a given culture If language influences our perception of the ern science breakthrough discoveries have ness to change his view, but not the method, confined structure. My research does not one form of thinking as universal, neglects is to understand how that culture establishes world based on its cultural components, and changed the way we view the world. The making his reality dependant on a given sys- attempt to discredit the usefulness of sci- the existence of multiple perspectives of re- itself as a culture” (Lindquist, 4). It is in the if our perception of the world varies accord- scientific systematic approach carefully tem. An attitude that relies fully on the steps ence, nor the fact that its objective approach ality and cultural differences. Science condi- place of origin that many of the given char- ing to our exposure with cultural elements, analyses data through selected steps that cre- of a specified method for determining the provides us with great resources for truth tions our thought process through the prin- acteristics of language are shaped, and it is then we must not designate knowledge to ate desired outcomes. Although the success also in this place where we potentially be- a single orientation. Our understanding of this precise system shows itself through ¹¹ Understanding: intelligence; ability to comprehend and judge (Webster’s English Dictionary). ¹² Huston Smith speaks about science reliance on the physical as a determinant factor for acknowledging the real. He quotes Paul Dirac, ⁹ “The Language Instinct (How the Mind Creates Language)” argues that language is not created by culture, but that instead the father of antimatter and his point reads as follows: “All matter is created out of some imperceptible substratum. This substratum is not we are genetically pre-disposed to learn it. accurately described as material, since it uniformly fills all space and is undetectable by any observation. In a sense it appears as nothing- ¹⁰ Fundamentalism: Strict maintenance of ancient or fundamental doctrines of any religion or ideology (The New Oxford ness—immaterial, undetectable, and omnipresent. But is is a peculiar form of nothingness, out of which all matter is created.” American Dictionary). ¹³ Chuang-Tzu’s life dates back to the reign of King Hui of Liang or Wei (370-319 BC) and King Hsuan of Ch’i (319-301 BC).

66 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 67 we can begin to distinguish open channels come slaves of our own perception through originates from a diversity of perspectives; technological advancements and ground- truth takes away our autonomy of thought and knowledge. However, we must explore that offer a more expanded interpretation of language. Lindquist also states, “Apart from any attempt to narrow it separates us from breaking medical discoveries, its exclusive since, in order to explore ideas, we must ad- constricted methods for determining the our past, present, and future. This new level its status as a special form of talk, every ar- a connection with unlimited wisdom. The approach to understanding¹¹ reality narrows just to the rules and regulations provided by truth through claims of absolute certainty. of awareness would let us perceive our per- gument is a cultural event and has a layer of need for a universally accepted method that the possibilities for innovation through dif- the accepted technique. This attitude undermines the possibilities of ceptions and interpret our interpretations meaning as such” (123). Although language accesses knowledge undermines the diver- ferent mediums that do not comply with Huston also describes the essence of the unexplored options, and it sets apart knowl- in unconventional ways, making our under- potentially shapes our perception through its sity of our worldviews in postmodern times, scientifically approved theories of knowing. scientific language when he points out that edge to an elite group of like-minded people, standing less biased and more effective. cultural components and ancient traditions, while it establishes a dominant position that Huston Smith speaks about this issue when “Number is the language of science; the more while it stagnates the growth of awareness it- Stephen Pinker argues that the idea that by becoming aware of this process, we tran- underestimates the value of our different he states, “What science discovers somehow knowledge can be expressed quantitatively, in self by encouraging exclusive agendas, where language shapes our reality is ridiculous and sition from a place of complacent ignorance perspectives and promotes uniformity of casts doubt on things it does not discover” probability equations and the like, the more suggestions become discarded through a bizarre. He states, “The idea that thought is to a place of appreciation and recognition of thought. This research explores the cultural (34). The fast growing success and accep- scientific it is considered to be” (Smith, 10- filtering organism that endorses contrac- the same thing as language is an example of our traditions, culture, and worldviews. characteristics of language in order to expose tance of this methodology that supplies us 11). Numerical formulas aid in the process of tion rather than expansion and operates on what can be called a conventional absurdity” The development of our worldviews the narrowness of methods of understand- with systematic answers reduce our ability to pre-determining and confirming the validity exclusiveness rather than inclusiveness. The (47). Pinker negates the possibility that lan- through language establishes our different ing that speak a single language and expect consider unconventional ways of knowing as of the information gathered. The distinctive Chinese philosopher, Chuang-Tzu¹³, known guage shapes our perception, and he rejects perspectives of reality based on our cultural everyone else to conform to specific guide- possible sources for knowledge. scientific approach to reality, based on a con- as a rival of Confucius and mocker of logical the idea that language shapes our thinking. inclinations. Due to different perspectives lines. Science speaks a language that relies on fident method that pre-determines it, pro- thinking, reminds us of the danger of narrow- He implies that thought is not directly con- and belief systems, nations have gone to war, The assertion of knowledge claimed by al- physical evidence as the condition for ac- duces a specific type of result that overlooks thinking: “My life flows between confines, nected to language. He says, “To have a feel- and the world finds itself in chaos and discon- legedly universal perspectives leads me to ex- cepting something as real. Richard Dawkins diverse possibilities for discovery. Based on but knowledge has no confines” (62). The ing, there has to be a ‘what we mean to say’ tentment. In order to find a place of mutual plore fundamentalist¹⁰ assumptions enforc- places emphasis on the need for tangible data a perception of knowledge that excludes idea that a carefully designed system creates that is different from what we said” (47). understanding and respect, we shall begin ing a kind of reality as the recognized truth. in order to recognize something as real. He opportunities for unconventional find- a single medium for truth expansion ignores Although his theory displaying language as by recognizing our own biases and our own Claims of infallible methods of knowing states, “We believe in evolution because the ings through different mediums, this single the importance of our diverse cultural com- an instinct⁹ makes us wonder about the pos- sense of the real and the unreal. Through this dangerously narrow the chances for knowl- evidence supports it” (320). The prominence view of reality restricts new opportunities munities. sibility of our thoughts not being limited by awareness, one begins to comprehend the edge expansion by engaging in the practice of this selected method for judging reality de- for intellectual development by locking un- Chuang-Tzu suggests an approach that language, it is nearly inconceivable to think limitations of our views and the influence of inclusion of sameness and exclusion of dif- mands a mechanical analysis of data through explored channels of unknown truths. The explores unconventional thought through without language. The moment we engage in of language for limiting our understanding ferences. In order to understand our limited a process that relies on guidelines founded world of knowledge and discovery becomes unconventional channels. He indicates the the thought process, the moment we begin of the world. An educated perspective of understanding, we need to look at methods on a particular version of understanding that property of a specific methodology or lan- importance of a connection with reality and to describe the abstract, an active interaction the relationship between language and cul- of knowing that claim absolute certainty of recognizes and values the materialness¹² of guage that recognizes no other. knowledge not founded on and guided by with language takes place; without it, the pos- ture gives us some of the fundamental steps knowledge. I will focus on the language of the universe as the main component for ac- In his book, Truth and Method, Gadamer logical methods. He emphasizes the need sibilities for understanding and for any kind needed to understand our thinking process religion and the language of science and the curate conclusions. This singular approach speaks about the scientific approach to reality for acknowledging our fixed limitations in of thought process seem rather impossible as well as new ways to define and reshape our role they play in promoting single methods efficiently develops hypothesis through a tri- when he says, “Each science, as a science, has order to explore unrestricted territories. The to grasp. Gadamer states, “All understand- knowledge. of knowing through fundamentalist perspec- al and error technique that narrows the pos- in advance projected a field of objects such reality of a world that is real only through ing is interpretation, and all interpretation Gadamer recognizes the importance of tives of reality. sibilities for miscalculations, creating a form that to know them is to govern them” (449). fixed principles precludes an opportunity to takes place in the medium of a language that understanding our connection with knowl- Science and religion both serve essential of knowledge that bonds itself to strict prin- This need for control pre-determines an out- explore unexplored channels of wisdom that allows the object to come into words and edge based on our perception of the world. purposes in our society, and it is clear that ciples for its success. By focusing on matter as come that is shaped by a particular vision. may open a new realm of possibilities never yet is at the same time the interpreter’s own This recognition keeps us from limiting our- the world without faith or science is nearly the main component for identifying the real, Gadamer discusses the selective method that considered by pre-approved methods. David language” (390). This connection between selves to one specific way of knowing. He as imaginable as a world without language. supplemented with a system that supports science offers and criticizes its narrowness. Stewart addresses the importance of being language and interpretation is important to argues that, “understanding always includes My exploration of the methods used by sci- the selected theories, modern science finds He adds, “But the knowledge of all natural open-minded so that no one is restricted to recognize in order to continue exploring the interpretation” (Gadamer, 400). As long as ence and religion does not imply that both ways to minimize mistakes and arrive at con- science is knowledge for domination” (447). single versions of reality. He speaks about our interactive nature of language, culture, and we are able to distinguish the role that lan- areas of knowing function only through fun- clusions with results that can be duplicated. The restrictions placed on knowledge by a reliance in logic and states, “This emphasis human thought. guage plays in prescribing our interpretations damentalist perspectives; instead, I focus on In his essay, “The Will to Believe,” William specific method promote the singularity of on rationality is one-sided, for human beings of reality, we establish a connection with the radical viewpoints that each approach of- James questions the integrity of the scientific one way of knowing, while excluding or dis- are not just creatures of reason, but function The Homogenization of Knowledge knowledge that is not regulated by unorigi- fers when it begins to claim the acceptance of method with this statement, “She has fallen crediting mediums that reach for the truth through a complex unity of reason, emotion, nal thinking and become free of regulated reality only through its acquired methods. so deeply in love with the method that one through unconventional channels. will, appetites and feelings” (5). The recog- In her book, A Place to Stand, Julie views. may even say she has ceased to care for the The modern scientific approach derives nition of other components shaping reality Lindquist speaks about awareness as an es- The homogenization of knowledge re- The Language of Science truth by itself at all. It is only truth as tech- its power from its narrowness. This care- and making us human becomes essential in sential component for a more in depth cul- stricts knowledge itself by confining under- nically verified that interests her” (Stewart, fully selected method proves itself effective our quest for knowledge. tural understanding; “To understand the standing to a single interpretation of reality. Let us start by recognizing that mod- 233). Richard Dawkins expresses his willing- at arriving at dominant positions within its Recognizing one method, one language, particulars of persuasion for a given culture If language influences our perception of the ern science breakthrough discoveries have ness to change his view, but not the method, confined structure. My research does not one form of thinking as universal, neglects is to understand how that culture establishes world based on its cultural components, and changed the way we view the world. The making his reality dependant on a given sys- attempt to discredit the usefulness of sci- the existence of multiple perspectives of re- itself as a culture” (Lindquist, 4). It is in the if our perception of the world varies accord- scientific systematic approach carefully tem. An attitude that relies fully on the steps ence, nor the fact that its objective approach ality and cultural differences. Science condi- place of origin that many of the given char- ing to our exposure with cultural elements, analyses data through selected steps that cre- of a specified method for determining the provides us with great resources for truth tions our thought process through the prin- acteristics of language are shaped, and it is then we must not designate knowledge to ate desired outcomes. Although the success also in this place where we potentially be- a single orientation. Our understanding of this precise system shows itself through ¹¹ Understanding: intelligence; ability to comprehend and judge (Webster’s English Dictionary). ¹² Huston Smith speaks about science reliance on the physical as a determinant factor for acknowledging the real. He quotes Paul Dirac, ⁹ “The Language Instinct (How the Mind Creates Language)” argues that language is not created by culture, but that instead the father of antimatter and his point reads as follows: “All matter is created out of some imperceptible substratum. This substratum is not we are genetically pre-disposed to learn it. accurately described as material, since it uniformly fills all space and is undetectable by any observation. In a sense it appears as nothing- ¹⁰ Fundamentalism: Strict maintenance of ancient or fundamental doctrines of any religion or ideology (The New Oxford ness—immaterial, undetectable, and omnipresent. But is is a peculiar form of nothingness, out of which all matter is created.” American Dictionary). ¹³ Chuang-Tzu’s life dates back to the reign of King Hui of Liang or Wei (370-319 BC) and King Hsuan of Ch’i (319-301 BC).

66 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 67 ciples that create and establish its credibility. Single minded worldviews become troubling phors. A belief system founded on literal consider the role that language plays before of the world. Reflecting on our isolated past feeds on different sources of understanding, Huston Smith speaks about liberating our issues when they ignore the existence of mul- interpretations of written works is question- attempting to achieve literal translations of experiences Swidler states, “Everyone for the while shaping and strengthening our own minds from constricted thinking when he tiple perspectives while affirming a particular able since, not only do they become the rules meaning. most part talked to their own cultural selves” views, allowing us to understand our own states, “The Zenith of Being is Being Unlim- view of the world as the standard for univer- and guidelines that believers must follow in (1). This unawareness of their cultural differ- cultural connection with our traditions and ited, Being relieved of all confines and condi- sal understanding. By crafting a system that order to gain approval and the acceptance The Epistemology of Knowledge ences confined knowledge to single societies, views of the world more in depth through tionings” (Smith, 25). Becoming entrapped asserts infallibility, single theories that deny of the Ultimate, but these written messages each describing their understanding of the an interactive relationship with multiple by a single vision that accepts the truth of the the importance of diversity in postmodern are also translated into hundreds of different Chuang-Tzu believes that, in order to con- world through their given perspectives. Al- perspectives. Stephen Rowe elaborates on universe and our human beginnings through times restrict the potential for knowledge languages, thereby complicating the authen- nect with knowledge--in order to learn and though we have come a long ways from living this elastic approach to different perspectives a singular method confines us to the limited growth through mutual collaboration. ticity and integrity of the message even fur- reach unknown levels of spiritual knowledge in small communities oblivious of each oth- when he points out, “This is not to say that world of a limited perspective. A method of knowing that is carefully pre- ther. The process of translation complicates and intellectual understanding--we must re- er’s presence, the voluntary endorsement of a I do not have (or am not serious about) my scribed diminishes the potential for spiritual the validity of a message, since the process move ourselves from ourselves. The real con- single method of knowing continues to seg- own particular understandings of the Good The Language of Religion growth. The primary components of early of translation deals with many cultural ele- nection takes place by discovering the truth regate concepts of combined knowledge by and the True, but rather that I am able to see Christianity paid little attention to religion’s ments existing within the language. within ourselves, and this original truth is promoting single ideologies that attempt to that my understandings are limited because Throughout history, religious fundamen- diversity and the variety of cultural tradi- Gadamer speaks about the difficulties of not defined by conventions and traditions. demote or discourage integrative thought. I—and the people, my community and my talism has enforced self-interested agendas tions across the world. Hick states, “We have carrying the original message through trans- It is through the discovery of our unconven- Although Chuang-Tzu lived thousands of tradition, and everything about me! – am that exclude opportunities for intellectual to see the world religions as vast complex lation. He reminds us that “The requirements tional selves that a connection with knowl- years ago in a small village in China, within limited, and that I am capable of growth” and spiritual growth by promoting confident religio-cultural totalities, each a bewilder- that a translation be faithful cannot remove edge and wisdom takes place. the confines of his own cultural community, (36). This recognition of our own limitations claims of knowledge that restrict opportu- ing mixture of varied goods and evils” (39). the fundamental gulf between the two lan- Our interpretation and understanding of he was able to recognize the importance originates from a place of humility rather nities for discovery and expansion through The moment we claim absolute knowledge, guages” (387). The gap between two languag- the world are shaped by factors such as so- of thought diversity as well as the dangers than overconfidence, from a place of trust unconventional channels. The overconfi- we close the door for on an assortment of es and their cultural components complicates ciety, religion, culture, and language. To rely of confining knowledge to single perspec- rather than insecurity, and from a place that dence of these selected principles overlooks potential opportunities for discovery, while the possibility for transferring the essence of fully on our ability of interpretation would tives. He was aware that an understanding practices the inclusion of all ideas rather than the existence of different mediums of under- limiting the world of knowing to limited a message into another language literally. In be to deny other mediums of knowledge. of the world is simply that, one understand- the exclusion of unknown or disliked ones. standing, while it engages in a behavior that perspectives. Claims of the only truth by re- his book, Truth and Method, Gadamer sym- This approach not only separates us from the ing, and it does not make it the only valid Fundamentalism thrives in narrowness. It encourages discord and segregation. John ligious ideologies engage in convinced and pathizes with the people who engage in the rest, but it also closes us to the possibilities of source of knowledge. In his essay, “Death questions our right to ask questions as it pro- Hick speaks about this exclusive approach in dogmatic approaches of understanding that difficult task of translation. He states, “The growth by unwelcoming and denying other or Dialogue,”Swidler addresses the need for motes a single ideology that compromises his essay “The Pluralistic Hypothesis,” where undermine different mediums of knowing, translator is often painfully aware of his in- perspectives. By confining our choices to a new level of consciousness that recognizes independent and unconventional thought in he communicates the importance of open- since in order for a person to hold the out- evitable distance from the original” (388). limited perceptions, we connect with fabri- our worldviews as limited and welcomes dif- order to provide a version of knowledge that minded methods of knowing that acknowl- lined truth, one must adopt their existing The original meaning of a message may cated ideas of the real and the unreal through ferent perspectives. This new level of con- is enforced by the people who benefit from edge the reality of multiple perspectives. He principles. be altered or lost through the translation a limited medium. Chuang-Tzu’s connection sciousness is similar to the one that Chuang- a formed perspective. As we become more reflects on the narrow views of religious ide- Religious fundamentalism continues to process, making literal translations and inter- with knowledge is one that welcomes all per- Tzu spoke about a couple of millenniums and more aware of our differences and inter- ologies based on fundamentalist approaches, enforce its inflexible agenda throughout the pretations nearly impossible. Ottenheimer spectives regardless of their differences, leav- ago. Swidler expresses the need for awareness connectedness with one another across the and he questions the idea of salvation reserved ages. Many denominations claim to hold the further elaborates on this issue of translation ing knowledge thriving in a spirit of oneness when he mentions that, “More and more of globe, let us remind ourselves of the impor- for a select few as others are condemned truth while negating and discrediting oth- in his book The Anthropology of Language by that integrates and welcomes all possibilities. us, both individually and even at times insti- tance of open dialogue and open mediums for not complying with the rules of a given ers. Some speak of tolerance and acceptance, sharing the difficulties encountered between It is important not to confine the continuous tutionally, are gaining enough maturity to that encourage wisdom and value knowledge dogma. He expresses his frustration toward but their rules are written to be followed; one idea and another across the world of lan- growth of knowledge to a simple or complex notice that there are entire other ways of in- growth through unlocked channels. ideologies that segregate people by engaging attempts to deviate from the given concepts guage. For example, the word Ruka in the interpretation, since knowledge stagnates the tegrating an understanding of the world than Our ideas are expressed through language. in agendas of exclusion rather than inclusion. are seen as immoral, evil, and wrong. Ch- Russian language means “hand” and “arm” in moment it is claimed, and the prospects for the way we and our forebears grew up in” (2). These ideas and views of the world, based on He asks for an approach that welcomes other uang-Tzu criticizes these claims of infallibil- English. The word “love” in Ukrainian has development and creativity become nearly Awareness of multiple worldviews may give its cultural components, potentially become views and is not founded on narrow perspec- ity when he states, “We do not yet know of two different meanings; one describes love extinct. us a glimpse into the diversity of thought and our accepted reality. It is through the recog- tives. He states, “It is not possible to establish anything which we now affirm that we shall in general, while the other refers to romantic It is essential to move beyond concepts human experiences across the globe, but it nition of our own biased perspectives that a unique moral superiority of any one of the not deny it fifty nine times over¹⁴” (102). love. In the Russian language there is also one of tolerance¹⁵ and visit a stage of knowing does not automatically create a medium that we may begin to understand the roots of our great world faiths” (Hick, 39). Dogmatic ap- These claims of knowledge and absolute un- word for foot and leg. In Standard English the that addresses and recognizes our differ- welcomes the exchange of ideas as a valuable fixed vision. This understanding will develop proaches attempt to own knowledge of the derstanding function through a very specific words lend and borrow are divided, while in ences and thrives in a spirit that is welcoming source for knowledge growth; instead we are a new foundation of thought that is more truth based on their accepted agenda. outline that defines our world through their Shinzwani the word kopa expresses both ac- and accepting. It is also crucial to recognize required to take additional steps that move flexible and welcoming of new concepts not As stated earlier, the cultural components constricted views. tions. These different interpretations become our own view of the world and our cultural us from tolerating our differences to accept- founded on our accepted methods of know- of language connect us with interpretations Fundamentalist religions frequently base difficult to translate accurately since the cul- understanding of it in order to engage with ing them, giving us all an opportunity to ing. of reality that shape our understanding of their ethical standards and belief system on tural elements of language vary from culture different perspectives with a receptive mind. transcend from fixed mediums of knowing Language and culture both play an influ- the world. This connection with knowledge the literal interpretation of a book. This text to culture and from language to language. If Leonard Swidler speaks about our distant to flexible ones that thrive in a spirit of coex- ential role in our development of worldviews; outlined primarily through our cultural tra- becomes a symbolic icon that establishes and only one word describes “love” in Ukrainian, past and our secluded existence when he re- istence in the plurality of thought. our world takes shape through their relation- ditions sets the foundation for specific ways regulates the faith through pre-assumed ac- but the word has more than one interpreta- minds us that groups of people would live Advocating a flexible worldview that is ship, and we begin to form our convictions of thinking that characterize worldviews. curate interpretations of the written meta- tion for this culture, then it is important to their lives with little or no interaction with open to others and recognizes its own limi- based on inherited cultural principles. The another one, and for the most part they were tations does not promote the disintegration language of science and the language of re- unaware of each other’s way of life and sim- of our traditions or cultural values; rather it ligion both benefit our world in innumerous ply lived within their cultural understanding functions through a system of openness that ways. Science explores the universe through ¹⁴ Chuang-Tzu was primarily referring to Confucius in this statement. He stated, “Confucius by the age of sixty had sixty times changed his mind; whenever he began by judging ‘That’s it’ he ended by judging ‘That’s not’ (Chuang-Tzu, 102). He reminded us through this concept that we must understand the limitations of our knowledge through a medium that acknowledges our own misunderstanding of understanding itself. ¹⁵ Tolerance: capacity for enduring; allowable deviation (Webster’s English Dictionary).

68 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 69 ciples that create and establish its credibility. Single minded worldviews become troubling phors. A belief system founded on literal consider the role that language plays before of the world. Reflecting on our isolated past feeds on different sources of understanding, Huston Smith speaks about liberating our issues when they ignore the existence of mul- interpretations of written works is question- attempting to achieve literal translations of experiences Swidler states, “Everyone for the while shaping and strengthening our own minds from constricted thinking when he tiple perspectives while affirming a particular able since, not only do they become the rules meaning. most part talked to their own cultural selves” views, allowing us to understand our own states, “The Zenith of Being is Being Unlim- view of the world as the standard for univer- and guidelines that believers must follow in (1). This unawareness of their cultural differ- cultural connection with our traditions and ited, Being relieved of all confines and condi- sal understanding. By crafting a system that order to gain approval and the acceptance The Epistemology of Knowledge ences confined knowledge to single societies, views of the world more in depth through tionings” (Smith, 25). Becoming entrapped asserts infallibility, single theories that deny of the Ultimate, but these written messages each describing their understanding of the an interactive relationship with multiple by a single vision that accepts the truth of the the importance of diversity in postmodern are also translated into hundreds of different Chuang-Tzu believes that, in order to con- world through their given perspectives. Al- perspectives. Stephen Rowe elaborates on universe and our human beginnings through times restrict the potential for knowledge languages, thereby complicating the authen- nect with knowledge--in order to learn and though we have come a long ways from living this elastic approach to different perspectives a singular method confines us to the limited growth through mutual collaboration. ticity and integrity of the message even fur- reach unknown levels of spiritual knowledge in small communities oblivious of each oth- when he points out, “This is not to say that world of a limited perspective. A method of knowing that is carefully pre- ther. The process of translation complicates and intellectual understanding--we must re- er’s presence, the voluntary endorsement of a I do not have (or am not serious about) my scribed diminishes the potential for spiritual the validity of a message, since the process move ourselves from ourselves. The real con- single method of knowing continues to seg- own particular understandings of the Good The Language of Religion growth. The primary components of early of translation deals with many cultural ele- nection takes place by discovering the truth regate concepts of combined knowledge by and the True, but rather that I am able to see Christianity paid little attention to religion’s ments existing within the language. within ourselves, and this original truth is promoting single ideologies that attempt to that my understandings are limited because Throughout history, religious fundamen- diversity and the variety of cultural tradi- Gadamer speaks about the difficulties of not defined by conventions and traditions. demote or discourage integrative thought. I—and the people, my community and my talism has enforced self-interested agendas tions across the world. Hick states, “We have carrying the original message through trans- It is through the discovery of our unconven- Although Chuang-Tzu lived thousands of tradition, and everything about me! – am that exclude opportunities for intellectual to see the world religions as vast complex lation. He reminds us that “The requirements tional selves that a connection with knowl- years ago in a small village in China, within limited, and that I am capable of growth” and spiritual growth by promoting confident religio-cultural totalities, each a bewilder- that a translation be faithful cannot remove edge and wisdom takes place. the confines of his own cultural community, (36). This recognition of our own limitations claims of knowledge that restrict opportu- ing mixture of varied goods and evils” (39). the fundamental gulf between the two lan- Our interpretation and understanding of he was able to recognize the importance originates from a place of humility rather nities for discovery and expansion through The moment we claim absolute knowledge, guages” (387). The gap between two languag- the world are shaped by factors such as so- of thought diversity as well as the dangers than overconfidence, from a place of trust unconventional channels. The overconfi- we close the door for on an assortment of es and their cultural components complicates ciety, religion, culture, and language. To rely of confining knowledge to single perspec- rather than insecurity, and from a place that dence of these selected principles overlooks potential opportunities for discovery, while the possibility for transferring the essence of fully on our ability of interpretation would tives. He was aware that an understanding practices the inclusion of all ideas rather than the existence of different mediums of under- limiting the world of knowing to limited a message into another language literally. In be to deny other mediums of knowledge. of the world is simply that, one understand- the exclusion of unknown or disliked ones. standing, while it engages in a behavior that perspectives. Claims of the only truth by re- his book, Truth and Method, Gadamer sym- This approach not only separates us from the ing, and it does not make it the only valid Fundamentalism thrives in narrowness. It encourages discord and segregation. John ligious ideologies engage in convinced and pathizes with the people who engage in the rest, but it also closes us to the possibilities of source of knowledge. In his essay, “Death questions our right to ask questions as it pro- Hick speaks about this exclusive approach in dogmatic approaches of understanding that difficult task of translation. He states, “The growth by unwelcoming and denying other or Dialogue,”Swidler addresses the need for motes a single ideology that compromises his essay “The Pluralistic Hypothesis,” where undermine different mediums of knowing, translator is often painfully aware of his in- perspectives. By confining our choices to a new level of consciousness that recognizes independent and unconventional thought in he communicates the importance of open- since in order for a person to hold the out- evitable distance from the original” (388). limited perceptions, we connect with fabri- our worldviews as limited and welcomes dif- order to provide a version of knowledge that minded methods of knowing that acknowl- lined truth, one must adopt their existing The original meaning of a message may cated ideas of the real and the unreal through ferent perspectives. This new level of con- is enforced by the people who benefit from edge the reality of multiple perspectives. He principles. be altered or lost through the translation a limited medium. Chuang-Tzu’s connection sciousness is similar to the one that Chuang- a formed perspective. As we become more reflects on the narrow views of religious ide- Religious fundamentalism continues to process, making literal translations and inter- with knowledge is one that welcomes all per- Tzu spoke about a couple of millenniums and more aware of our differences and inter- ologies based on fundamentalist approaches, enforce its inflexible agenda throughout the pretations nearly impossible. Ottenheimer spectives regardless of their differences, leav- ago. Swidler expresses the need for awareness connectedness with one another across the and he questions the idea of salvation reserved ages. Many denominations claim to hold the further elaborates on this issue of translation ing knowledge thriving in a spirit of oneness when he mentions that, “More and more of globe, let us remind ourselves of the impor- for a select few as others are condemned truth while negating and discrediting oth- in his book The Anthropology of Language by that integrates and welcomes all possibilities. us, both individually and even at times insti- tance of open dialogue and open mediums for not complying with the rules of a given ers. Some speak of tolerance and acceptance, sharing the difficulties encountered between It is important not to confine the continuous tutionally, are gaining enough maturity to that encourage wisdom and value knowledge dogma. He expresses his frustration toward but their rules are written to be followed; one idea and another across the world of lan- growth of knowledge to a simple or complex notice that there are entire other ways of in- growth through unlocked channels. ideologies that segregate people by engaging attempts to deviate from the given concepts guage. For example, the word Ruka in the interpretation, since knowledge stagnates the tegrating an understanding of the world than Our ideas are expressed through language. in agendas of exclusion rather than inclusion. are seen as immoral, evil, and wrong. Ch- Russian language means “hand” and “arm” in moment it is claimed, and the prospects for the way we and our forebears grew up in” (2). These ideas and views of the world, based on He asks for an approach that welcomes other uang-Tzu criticizes these claims of infallibil- English. The word “love” in Ukrainian has development and creativity become nearly Awareness of multiple worldviews may give its cultural components, potentially become views and is not founded on narrow perspec- ity when he states, “We do not yet know of two different meanings; one describes love extinct. us a glimpse into the diversity of thought and our accepted reality. It is through the recog- tives. He states, “It is not possible to establish anything which we now affirm that we shall in general, while the other refers to romantic It is essential to move beyond concepts human experiences across the globe, but it nition of our own biased perspectives that a unique moral superiority of any one of the not deny it fifty nine times over¹⁴” (102). love. In the Russian language there is also one of tolerance¹⁵ and visit a stage of knowing does not automatically create a medium that we may begin to understand the roots of our great world faiths” (Hick, 39). Dogmatic ap- These claims of knowledge and absolute un- word for foot and leg. In Standard English the that addresses and recognizes our differ- welcomes the exchange of ideas as a valuable fixed vision. This understanding will develop proaches attempt to own knowledge of the derstanding function through a very specific words lend and borrow are divided, while in ences and thrives in a spirit that is welcoming source for knowledge growth; instead we are a new foundation of thought that is more truth based on their accepted agenda. outline that defines our world through their Shinzwani the word kopa expresses both ac- and accepting. It is also crucial to recognize required to take additional steps that move flexible and welcoming of new concepts not As stated earlier, the cultural components constricted views. tions. These different interpretations become our own view of the world and our cultural us from tolerating our differences to accept- founded on our accepted methods of know- of language connect us with interpretations Fundamentalist religions frequently base difficult to translate accurately since the cul- understanding of it in order to engage with ing them, giving us all an opportunity to ing. of reality that shape our understanding of their ethical standards and belief system on tural elements of language vary from culture different perspectives with a receptive mind. transcend from fixed mediums of knowing Language and culture both play an influ- the world. This connection with knowledge the literal interpretation of a book. This text to culture and from language to language. If Leonard Swidler speaks about our distant to flexible ones that thrive in a spirit of coex- ential role in our development of worldviews; outlined primarily through our cultural tra- becomes a symbolic icon that establishes and only one word describes “love” in Ukrainian, past and our secluded existence when he re- istence in the plurality of thought. our world takes shape through their relation- ditions sets the foundation for specific ways regulates the faith through pre-assumed ac- but the word has more than one interpreta- minds us that groups of people would live Advocating a flexible worldview that is ship, and we begin to form our convictions of thinking that characterize worldviews. curate interpretations of the written meta- tion for this culture, then it is important to their lives with little or no interaction with open to others and recognizes its own limi- based on inherited cultural principles. The another one, and for the most part they were tations does not promote the disintegration language of science and the language of re- unaware of each other’s way of life and sim- of our traditions or cultural values; rather it ligion both benefit our world in innumerous ply lived within their cultural understanding functions through a system of openness that ways. Science explores the universe through ¹⁴ Chuang-Tzu was primarily referring to Confucius in this statement. He stated, “Confucius by the age of sixty had sixty times changed his mind; whenever he began by judging ‘That’s it’ he ended by judging ‘That’s not’ (Chuang-Tzu, 102). He reminded us through this concept that we must understand the limitations of our knowledge through a medium that acknowledges our own misunderstanding of understanding itself. ¹⁵ Tolerance: capacity for enduring; allowable deviation (Webster’s English Dictionary).

68 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 69 technical methods that display the creativity formity of thought. and interpretation of it. Our worldviews car- References and imagination of the human race, while re- Let us coexist in a world that welcomes ry the essence of our cultural understanding. ligion searches for meaning within the soul the autonomy of thought rather than the Through their fundamental natures we may Ottenheimer, Harriet Joseph. The Anthropology of Language An Introduction to Linguistic Anthropology. Belmont: Wadsworth, 2005. and the mystical essence of humanity. Let uniformity of it. Huston Smith reminds us find a need to go beyond appreciating our us thrive in the combination of our strengths of the importance of unrestricted and un- own, wanting to explore a variety of them, so Gadamer, Hans Georg. Truth and Method. London: Continuum, 2004. and the recognition of our weaknesses in conventional thinking when he speaks about that we may become unrestricted and uncon- order to integrate human thought and maxi- being unlimited and relieved from all con- fined from concepts that claim the universal- Dawkins, Richard. The God Delusion. New York: Mariner Books, 2008. mize the possibilities for reaching unknown fines; these words resonate with those from ity and uniformity of the human existence. levels of knowledge through nameless me- Chuang-tzu, which express his concern with Smith, Huston. Forgotten Truth The Common Vision of the World's Religions. New York: HarperOne, 1992. diums of discovery. This integration¹⁶ does confining knowledge to limited perspectives. not imply the assimilation of knowledge into Universal standards do not promote diversi- Nakao, Seigo. Random House Japanese-English English-Japanese dictionary. New York: Random House, 1997. oneness, but rather it values the diversity of ty; instead they constrain the possibilities for perspectives while it develops a new version growth (spiritual and intellectual) by enforc- Pinker, Steven. The Language Instinct How the Mind Creates Language (P.S.). New York: Harper Perennial Modern Classics, 2007. of knowledge more elastic and less rigid. ing the homogenization of notions to single The choice to become prisoners of our own perspectives. Zhuangzi., and Chuang-Tzu. The Inner Chapters. Boston: Hackett Company, 2001. thoughts through our given worldviews is Culture and language influence our views more of an option today than it has ever been and perhaps shape our interaction with the Stewart, David. Exploring the Philosophy of Religion (6th Edition). Upper Saddle River: Prentice Hall, 2006. before. The media and technological advanc- world. Our vision of the real connects with es keep us informed of the latest events and our inherited cultural interpretation of the Yasuo, Yuasa. The Body Self-Cultivation, and Ki-Energy. New York: State University of New York Press, 1993. the newest conflicts and discoveries taking world as well as with the interconnected place around the world. Information is read- elements of language and human thought. Rowe, Stephen. American Hope from Moral Disease to a Democratic World. 2008. MS. Grand Valley State University. ily available and it is no longer affordable to We must become aware of this relationship hide behind the blanket of ignorance. among language, culture and the develop- Swidler, Leonard. "Death or Dialogue." From the Age of Monologue to the Age of Dialogue: 01-24. Diverse pools of methods for engaging ment of worldviews and fundamentalist with the truth allow us to expand knowledge thinking in order to practice a more flexible through a variety of perspectives. Huston approach that not only tolerates different Smith reminds us, “The world is not as sci- views and opinions, but also thrives in the ex- ence says it is; it is as science, philosophy, ploration of other ways of thinking as a me- religion, the arts, and everyday speech say it dium for expanding knowledge itself. When is” (16). The integration of human thought, speaking about dandelions in his book, The from all areas of creativity, with a search for Anthropology of Language, Ottenheimer meaning is essential in order to reach uncon- states, “But in your culture dandelions are a ventional knowledge. In his book, Explor- kind of lettuce and can be put into salad and ing the Philosophy of Religion, David Stewart in my culture dandelions are a kind of weed mentions: “There is no such a thing as reli- and must be dug out of lawns and gardens gion, only religions” (2). It is in the recogni- and thrown away” (18). These two different tion of our own limited interpretations that maps of the world provided by our cultural the process of growth and discovery becomes connection with it define and mold our in- unlimited through an understanding that terpretation, regulating our perception, and our worldview is valid without a need to dis- outlining our understanding. credit or dismantle different ones. As our worldviews become influenced by As we continue to witness death and de- our connection with language and culture, struction by arrogant and narrow-minded let us thrive in the recognition of an under- practices that encourage the exclusion rather standing that explores the world through its than inclusion of diversity of thought, we multiplicity of understandings. The assimila- must consider the importance of flexible ap- tion of thought into a medium that claims proaches to spirituality and human knowl- absolute certainty does not take into account edge that recognize the limitations of human that dandelions are beautiful and delicious thought in order to engage in a process that while ugly and unwanted at the same time. thrives in the diversity of ideas, rather than Let us respect our diverse perspectives while in the homogenization of human thinking; striving for visions that crave for truths and a process that flourishes through the integra- understandings of the world through diver- tion of multiple perspectives rather than uni- sity rather than a truth or a single definition

¹⁶ Allen F Repko, in his book Interdisciplinary Research, speaks about integration and describes it as “An activity of critically evalu- ating and creatively combining ideas and knowledge to form a new whole or cognitive advancement” (16).

70 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 71 technical methods that display the creativity formity of thought. and interpretation of it. Our worldviews car- References and imagination of the human race, while re- Let us coexist in a world that welcomes ry the essence of our cultural understanding. ligion searches for meaning within the soul the autonomy of thought rather than the Through their fundamental natures we may Ottenheimer, Harriet Joseph. The Anthropology of Language An Introduction to Linguistic Anthropology. Belmont: Wadsworth, 2005. and the mystical essence of humanity. Let uniformity of it. Huston Smith reminds us find a need to go beyond appreciating our us thrive in the combination of our strengths of the importance of unrestricted and un- own, wanting to explore a variety of them, so Gadamer, Hans Georg. Truth and Method. London: Continuum, 2004. and the recognition of our weaknesses in conventional thinking when he speaks about that we may become unrestricted and uncon- order to integrate human thought and maxi- being unlimited and relieved from all con- fined from concepts that claim the universal- Dawkins, Richard. The God Delusion. New York: Mariner Books, 2008. mize the possibilities for reaching unknown fines; these words resonate with those from ity and uniformity of the human existence. levels of knowledge through nameless me- Chuang-tzu, which express his concern with Smith, Huston. Forgotten Truth The Common Vision of the World's Religions. New York: HarperOne, 1992. diums of discovery. This integration¹⁶ does confining knowledge to limited perspectives. not imply the assimilation of knowledge into Universal standards do not promote diversi- Nakao, Seigo. Random House Japanese-English English-Japanese dictionary. New York: Random House, 1997. oneness, but rather it values the diversity of ty; instead they constrain the possibilities for perspectives while it develops a new version growth (spiritual and intellectual) by enforc- Pinker, Steven. The Language Instinct How the Mind Creates Language (P.S.). New York: Harper Perennial Modern Classics, 2007. of knowledge more elastic and less rigid. ing the homogenization of notions to single The choice to become prisoners of our own perspectives. Zhuangzi., and Chuang-Tzu. The Inner Chapters. Boston: Hackett Company, 2001. thoughts through our given worldviews is Culture and language influence our views more of an option today than it has ever been and perhaps shape our interaction with the Stewart, David. Exploring the Philosophy of Religion (6th Edition). Upper Saddle River: Prentice Hall, 2006. before. The media and technological advanc- world. Our vision of the real connects with es keep us informed of the latest events and our inherited cultural interpretation of the Yasuo, Yuasa. The Body Self-Cultivation, and Ki-Energy. New York: State University of New York Press, 1993. the newest conflicts and discoveries taking world as well as with the interconnected place around the world. Information is read- elements of language and human thought. Rowe, Stephen. American Hope from Moral Disease to a Democratic World. 2008. MS. Grand Valley State University. ily available and it is no longer affordable to We must become aware of this relationship hide behind the blanket of ignorance. among language, culture and the develop- Swidler, Leonard. "Death or Dialogue." From the Age of Monologue to the Age of Dialogue: 01-24. Diverse pools of methods for engaging ment of worldviews and fundamentalist with the truth allow us to expand knowledge thinking in order to practice a more flexible through a variety of perspectives. Huston approach that not only tolerates different Smith reminds us, “The world is not as sci- views and opinions, but also thrives in the ex- ence says it is; it is as science, philosophy, ploration of other ways of thinking as a me- religion, the arts, and everyday speech say it dium for expanding knowledge itself. When is” (16). The integration of human thought, speaking about dandelions in his book, The from all areas of creativity, with a search for Anthropology of Language, Ottenheimer meaning is essential in order to reach uncon- states, “But in your culture dandelions are a ventional knowledge. In his book, Explor- kind of lettuce and can be put into salad and ing the Philosophy of Religion, David Stewart in my culture dandelions are a kind of weed mentions: “There is no such a thing as reli- and must be dug out of lawns and gardens gion, only religions” (2). It is in the recogni- and thrown away” (18). These two different tion of our own limited interpretations that maps of the world provided by our cultural the process of growth and discovery becomes connection with it define and mold our in- unlimited through an understanding that terpretation, regulating our perception, and our worldview is valid without a need to dis- outlining our understanding. credit or dismantle different ones. As our worldviews become influenced by As we continue to witness death and de- our connection with language and culture, struction by arrogant and narrow-minded let us thrive in the recognition of an under- practices that encourage the exclusion rather standing that explores the world through its than inclusion of diversity of thought, we multiplicity of understandings. The assimila- must consider the importance of flexible ap- tion of thought into a medium that claims proaches to spirituality and human knowl- absolute certainty does not take into account edge that recognize the limitations of human that dandelions are beautiful and delicious thought in order to engage in a process that while ugly and unwanted at the same time. thrives in the diversity of ideas, rather than Let us respect our diverse perspectives while in the homogenization of human thinking; striving for visions that crave for truths and a process that flourishes through the integra- understandings of the world through diver- tion of multiple perspectives rather than uni- sity rather than a truth or a single definition

¹⁶ Allen F Repko, in his book Interdisciplinary Research, speaks about integration and describes it as “An activity of critically evalu- ating and creatively combining ideas and knowledge to form a new whole or cognitive advancement” (16).

70 Language, Culture, Perception and Knowledge GVSU McNair Scholars Journal VOLUME 13, 2009 71