Language and life are one and the same. Those who do not make language the mirror of their personality do not live; and as life is a continuous stream, language must also evolve constantly.
Guimarães Rosa
There are various interpretations of language, with each branch of the Human Sciences treating it with its own peculiarities. It is possible to find concepts of language from legal, philosophical, sociological, and other perspectives. Each of these, even with the same focus, has expressive singularities among themselves, characteristic of the prisms approached. This essay will seek to establish a humanistic viewpoint, tracing a chronological line to establish relationships between the concepts of language applicable to different stages of human life.
Vygotsky's assertions in his work "Language and Thought" are highly relevant to childhood. In it, the author states that until around the second year of life, thought and language are distinct. This assertion is quite curious, suggesting that the assimilation of language from the early years would establish the difference between thought and language. For Vygotsky, crying is not merely a stage in speech development and does not directly establish a relationship with thought.
Just as in the animal kingdom, thought and language have different origins for humans. Initially, thought is non-verbal, and language is non-intellectual. Their developmental trajectories, however, are not parallel – they intersect. At a certain point, around two years of age, the developmental curves of thought and language, until then separate, meet to initiate a new form of behavior. It is from this point that thought begins to become verbal, and language rational. Initially, the child seems to use language only for superficial interaction in their environment, but from a certain point onwards, this language penetrates the subconscious to form the structure of the child's thought (SHÜTZ).
Even in childhood, the word demonstrates its power. And even if not intimately linked to the moralistic conceptions common in adult life, information received about ethical and moral concepts is assimilated at this stage, an act that shapes the individual's character, with language then serving as a moderator of behavior.
The creativity demonstrated at this age relates to invention and stories. Children are captivated by stories and are thrust into a reality constructed by language. And, through language, they also create this reality. Helen Philips states that "Children often confabulate when asked to speak about subjects they don't know," and the author also affirms that "Children need little encouragement to invent stories, especially when asked to talk about things they don't know," which demonstrates the use of language in actions that go beyond external communication, but rather in language as a means of solving problems and questioning the self.
Language delights, frightens, and alienates the child, leading them to believe in fictional beings, miraculous adventures, and superpowers. This already precedes the adult conception of dogma characteristic of religiosity.
In adolescence, language awakens the idea of taboos, pragmatic reality, and notions of superstition. The young person may become skeptical of new myths (faith, social comfort), or have their myths replaced by religious dogma, which is more common among young people who are then included in religious groups within the community. It is important to note that there is no cessation of myths or rituals, only an adaptation or change from one rite to another.
The word remains strong, as it will throughout a person's life. Taboos will become obstacles to communication, and topics such as masturbation, drugs, and insecurity will be as difficult to discuss as a confession of: "The mistake was mine."
Taboo (a word originating from an Australian aboriginal group) would be a social (collective) feeling about a particular behavior or subject, with taboo not being about 'social rules' but rather a bridge between a biological behavioral determination and a cultural one (specific to 'European, evolved' societies) (FREUD).
Common sense is, in its essence, a product of language. However, there is no merit in this, as science also is. What is relevant is how gradually ideas of Santa Claus, the tooth fairy, and fairies are replaced by concepts and dogmas specific to adult life.
But it is in adult life that it is affirmed that the power of the word will be worth as much as the person speaking it. At this moment, the principles of what is understood as morality will become extremely important.
This leads one to think that language and society have a relationship far beyond the occasional and fortuitous. On the contrary, from all indications, where one exists, the other does too, so that the relationship between them is one of absolute necessity, with one also being a sufficient condition for the other. That is to say, there is a double implication between them. And it is this complexity that leads many linguistic theories to consider communication the primary function of language (VOGT).
At this stage (adult life), even abstractions can be represented by the most varied means of language (codes). Art, whether through poetry, visual arts, or music, all have expressive significance at this time.
Age will merely solidify the power relations of speech. And its cessation with death will not signify an end. If a record exists, language perpetuates itself for centuries more, and with it, various men will refer to it, consult it, and initiate discussions.
The value of writing is immortal. I envy the immortal writers who, centuries ago, "procreated" their texts and have never truly departed from planet Earth. Yes, never departed, because each copy of their works spread throughout the world is a piece of their bodies and minds, being absorbed by people and perpetuating the lives of these authors (CRUZ).
Undeniable in its importance, language has immutable peculiarities throughout the course of human life, and others that are completely inconstant. Communication, in turn, is constant throughout life after the second year; however, its form can occur through various means, textual or not. Its use can both include and exclude an individual from a society. It is an efficient tool for analyzing behavior, and can be an effective indicator of the position occupied by a person within the social sphere.
BIBLIOGRAPHICAL REFERENCES
LAPORTA. Tais. Guimarães Rosa at the Museum of the Portuguese Language. Published on 11/1/2006 (Wednesday). http://www.digestivocultural.com/colunistas/coluna.asp?codigo=2101. Accessed on March 23, 2008.
SCHÜTZ, Ricardo. Vygotsky & Language Acquisition. English Made in Brazil - December 5, 2004 - <http://www.sk.com.br/sk-vygot.html>. Accessed on March 22, 2008.
PHILIPS, Helen. Fictions of the Mind, in Mente&Cérebro Magazine, issue no. 169, Feb/2007. < http://www.adur-rj.org.br/5com/pop-up/ficcoes_da_mente.htm>. Accessed on March 23, 2008.
FREUD, S. Totem and Taboo. In: Complete Works of Sigmund Freud; trans. Dr. J.P. Porto. Rio de Janeiro: Delta, n.d. pp. 49-239. vol. 14. Accessed March 23, 2008.
VOGT, Carlos. Society, Democracy, and Language. Com Ciência. <http://www.comciencia.br/reportagens/2005/07/01.shtml>. Accessed on March 22, 2008.
CRUZ, Alexandro. Another Mary Magdalene. <http://alexandrocruz.uol.com.br/arch 200711-25_2007-12-01.html>. Accessed on March 23, 2008
