Is there an underlying structure common to all languages? There are at least two arguments in favor of that position. One is an
in principle argument, and one is based on observed data.
Since
Chomsky, many researchers have noted that language would be impossible to learn if one approached it without preconceptions. It's like solving for 4 variables with only 3 equations -- for those of you who have forgotten your math, that can't be done.
Quine pointed out the problem for semantics, but the problem extends to syntax.
The data-driven argument is based on the observation that diverse languages share many properties. All languages, it is claimed, have nouns and verbs. All languages have consonants and vowels. All languages put agents (the do-ers;
Jane in
Jane broke the window) in subject position and patients (the do-ees;
the window in
Jane broke the window) in object position. And so on. (
Here's an extensive list.)
Though many researchers subscribe to this
universal grammar hypothesis, it has always been controversial. Last year, Evans and Levinson published an extensive refutation of the hypothesis in
Behavioral and Brain Sciences. They don't tackle the
in principle argument (it's actually tough to argue against, since it turns out to be logically necessary), but they do take issue with the data-based argument.
Rare languages
Evans and Levinson point out that at best 10% of the world's 7,000 or so languages have been studied in any great detail, and that the bulk of all work on language has focused on English. They claim that researchers only believe in linguistic universals because they've only looked at a relatively small number of often closely-related languages, and they bring up counter-examples to proposed universals found in obscure languages.
This argument cuts both ways. The correct characterization of a language is very, very hard. Much of the work I have been doing lately has been an attempt to correctly characterize the semantics of about 300 related verbs in English. Hundreds of papers have been written about these verbs over the last half-century. Many of them have turned out to be wrong -- not because the researchers were bad, but because the problem is hard.
That's 300 verbs in the most-studied language on the planet, and we still have work to do. Evans and Levinson are basing their arguments on broad-scale phenomena in extremely rare, poorly-studied languages.
A friend of a friend told me...
The rare languages that Evans and Levinson make use of are not -- as they readily acknowledge -- well-understood. In arguing against
recursion as a linguistic universal, they bring up Piraha, a language spoken in a handful of villages deep in the Amazon. Without discussing recursion in detail, the basic claim is that there are sentences that are ungrammatical in Piraha, and these sentences are ungrammatical because they require recursion.
To my knowledge, there is one Spanish-Piraha bilingual speaker, in addition to two English-speaking missionaries who, as adults, learned Piraha. The claim that Piraha doesn't have recursion is based on the work of one of those missionaries. So the data that sentences with recursion are ungrammatical in Piraha is based on a limited number of observations. It's not that I don't trust that particular researcher -- it's that I don't trust
any single study (including my own), because it's easy to make mistakes.
Looking back at English, I study emotion verbs in which the subject of the verb experiences an emotion (e.g.,
fear, like, love). A crucial pillar of one well-known theory from the 1990s was that such verbs can't be prefixed with "un". That is, English doesn't have the words
unfeared or
unliked. While I agree that these words sound odd, a quick Google search shows that
unfeared and
unliked are actually pretty common. Even more problematic for the theory,
unloved is a perfectly good English word. In fact, many of these verbs do allow "un" prefixation. The author, despite being an experienced researcher and a native speaker of English, was just wrong.
Even assuming that you are correct in claiming that a certain word or sentence doesn't appear in a given language, you could be wrong about why. Some years ago,
Michael Tomasello (and others) noticed that certain constructions are more rare in child speech than one might naively expect. He assumed this was because the children didn't know those constructions were grammatical. For instance, in inflected languages such as Spanish or Italian, young children rarely use any verbs in all possible forms. A number of people (e.g.,
Charles Yang) have pointed out that this assumes that the children would
want to say all those words. Take a look at this chart of all the forms of the Spanish verbs
hablar, comer and vivir. The child might be excused for never using the form
habriamos hablado ("we would have spoken") -- that doesn't mean she doesn't know what it is.
In short, even in well-studied languages spoken by many linguists, there can be a lot of confusion. This should give us pause when looking at evidence from a rare language, spoken by few and studied by fewer.
Miracles are unlikely, and rare
Some centuries ago, David Hume got annoyed at people claiming God must exist, otherwise how can you explain the miracles recorded in the Bible? Hume pointed out that by definition, a miracle is something that is essentially impossible. As a general rule, seas don't part, water doesn't turn into wine, and nobody turns into pillars of salt. Then consider that any evidence you have that a miracle did in fact happen could be wrong. If a friend tells you they saw someone turn into a pillar of salt, they could be lying. If you saw it yourself, you could be hallucinating. Hume concludes that however strong your evidence that a miracle happened is, that could never be as strong as the extreme unlikelihood of a miracle actually happening -- and, in any case, the chance that the Bible is wrong is way higher than the chance that Moses in fact did part the Sea of Reeds.
(For those of you who are worried, this isn't necessarily an argument against the existence of God, just an argument against gullibility.)
Back to the question of universals. Let's say you have a candidate linguistic universal, such as recursion, that has shown up in a large number of unrelated and well-studied languages. These facts have been verified by many, many researchers, and you yourself speak several of the languages in question. So the evidence that this is in fact a linguistic universal is very strong.
Then you come across a paper that claims said linguistic universal doesn't apply in some language X. Either the paper is right, and you have to toss out the linguistic universal, or it's wrong, and you don't. Evans and Levinson err on the side of tossing out the linguistic universal. Given the strength of evidence in favor of some of these universals, and the fact that the counter-examples involve relatively poorly-understood languages, I think one might rather err on the other side. As they say, extraordinary claims require extraordinary evidence.
The solution
Obviously, the solution is not to say something about "extraordinary claims" and wander on. Evans and Levinson's paper includes a plea to researchers to look beyond the usual suspects and start doing more research on distant languages. I couldn't agree more, particularly as many of the world's language are dying and the opportunity to study them is quickly disappearing.
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Evans, N. and Levinson, S. (2009). The myth of language universals: Language diversity and its importance for cognitive science Behavioral and Brain Sciences, 32 (05) DOI: 10.1017/S0140525X0999094X