Kitabı oku: «Continental Monthly , Vol. 5, No. 6, June, 1864», sayfa 12
LANGUAGE A TYPE OF THE UNIVERSE
In a preceding paper, published in the May number of The Continental, the possibility, the necessity, and the characteristics of a Scientific Universal Language were considered. In the present paper it is proposed to examine more at large the relations of Language to the total Universe; not merely in respect to Elements or the Alphabetic Domain of Language, and that which corresponds with it in the Universe; but in respect equally to all that rises above these foundations of the two edifices in question which are to be compared.
The term Edifice or Structure will be found to be alike applicable to each. It will be found, likewise, that both arise in parallel development through a succession of stages or stories (French, étages, ESTAGES, STAGES), and that this and other similar repetitions, in the development of the one, of all the facts and features of the development of the other, is what is meant by the Analogy of one with the other, and by the affirmation implied in the title of this article, that Language is a Type of the Universe.
We shall begin, therefore, by a general distribution of these two Domains or Spheres or Structures—for the facts of the analogy will justify the occasional use and interchange of all these terms—and shall pursue the relationship between them into so much of detail as space will allow.
What the Universe is in itself we have no other means of knowing than as it impresses itself upon our minds, modified as it may be by the reactive or reflectional element supplied by the mind itself. In preponderance, then, or primarily, the Universe is for each of us, what the totality of Impression made by the Universe is within each of us; and the Universe in that larger and generalized sense in which we speak of it as one, and not as many individual conceptions, is the mean aggregate or general average of the Impression made upon all minds, in so far as it has a general or common character.
The whole of what man individually or collectively puts forth, as the product of his mind or of all minds, is the totality of Expression, in a sense which exactly counterparts the totality of Impression. Impression is related to Nature, external to man, and acting on him. Expression has relation to Art, externalized from within man, and taken in that large sense which means all human performance whatsoever. Science is systematized knowing, and is a middle term, or stands and functionates mediatorially between Impression or Nature and Expression or Art.
Nature or the external world impresses itself upon mind, primarily, through the Senses, and predominantly stands related with the sense of Feeling, of which all the other special senses are merely modified forms or differentiations. Feeling as a sense (the sense of Touch), is allied again with Affection, the internal counterpart of the mere external sensation, as testified to etymologically by the use of the same word to express both; namely, Feeling as the synonyme of Touch, and Feeling as the synonyme of Affection. Conation, from the Latin conari, TO EXERT ONESELF, TO PUT FORTH EFFORT, is the term employed by metaphysicians to signify both Desire and Will, the last being the determination of the mind which results in action. Conation is therefore related to action, which is again Expression, and is also Art, in the large definition of the term above given.
The grand primary distribution of the Mind made by Kant, followed by Sir William Hamilton, and now concurred in by the students of the mind generally, is into: 1. Feeling; 2. Knowing; and 3. Conation (or Will and Desire). In accordance with this is Comte's famous epitome of the business of life: AGIR PAR AFFECTION, ET PENSER POUR AGIR; the three terms here being again, 1. Affection (or Feeling); 2. Knowledge (or Reflection); and 3. Action (or Performance).
If now, instead of distributing the Mind, we enlarge the sphere of our thinking, and distribute upon the same principle the total Universe (as if it were a mind or a mirror of the mind), for Feeling or Affection we shall put Impression or Nature; for Knowing or Reflection we shall put Science or Systematized Knowledge; and for Conation or Action we shall put Art.
The following table will exhibit the two series of distribution, that of the Universe at large, and that of the Human Mind, in their parallelism, reading the two columns from below upward:
The point of present importance in the use of these discriminations is to make clear to the mind of the reader what perhaps is sufficiently implied in the very terms themselves, namely: that Impression and Expression are correlative to, and, in a sense, exactly reflect each other; that the totality of Impression, or the Universe which enters the mind through the senses, is repeated—with a modification, it is true, but still with traceable identity, or with a definite and unbroken relationship—in the totality of Expression, or in the Universe of Art, taken as the entirety of what man does or creates. It is by the mediation of Science or Knowledge, that one of these worlds is converted into the other. Nature or Impression is the aggregate of the Rays of Incidence falling upon a mirror; Science is the Reflecting Mirror; and Art or Human Performance is the aggregate of the Reflected Rays, whose angles can be exactly calculated by the knowledge of the angle of incidence. Science or Knowledge is not only the mirror which makes the Reflection, but it is the plane or level which is to furnish us the means of adjusting the angles; of knowing their correspondence or relation to each other; and of translating the one into the other. Science must, therefore, as it develops, be the instrument of informing us of the exact analogy between Nature and Art; and must enable us so to apply the Laws of Nature, or the Laws of God as exhibited in Nature, that they shall become a perfect canon of life and action, in all our attempted performances and constructions, whatsoever they may be; or, vice versa, it must enable us from the knowledge of the laws of our own actions to reveal the secrets of Nature, and to know, by the analogy, in what manner she acts. It will then perhaps be found that the Moral Code, as dictated by inspiration, is only the forecast, through that method, of what is destined to be more perfectly revealed to the intellect, when the veil is rent by the millennial perfection of man.
It will be perceived by the reader that the term Art is here employed in a larger than its usual sense, although the analogy in question has a special intensification when we confine the term to mean, as it ordinarily does, the choicest performances of man. The term Science has also a larger and a smaller extension. In the larger sense it means the totality of knowledge extracted from Impression or the observation of Nature, and distinguished from mere Impression or Nature on the one hand, and from Expression, Action, Performance, or Art—the reprojection of the knowledge into new forms of being—on the other hand. In the more restricted sense, Science means systematized knowledge, or, still more specifically, the Body of Principles or Laws in accordance with which knowledge becomes systematized in the mind.
The larger and the smaller Art-Performances of Humanity—first, all the Work or Product of the Creative Power of Man; and, secondly, Grand and Fine Art, as the Choice Product of that faculty—are again epitomized in Language or Speech. This last is the Sense-Bearing Product of the Lips and Coöperative Organs, put representatively for the product of the hands and of all the other instrumentalities of action.
It is in this representative sense that Language is preëminently and distinctively denominated Expression. But, as we have seen, Expression is the Equivalent and exact Reflect of Impression; Art, of Nature; through the mediation of Science, meaning thereby the Laws of Knowing. These Laws of Knowing thus hold an exact relation to the Laws of Doing; or, in other words, Scientific Laws to Creative and Vital Laws, which last are the Laws of Administration, human and divine. As an epitome or miniature, then, the Laws of Language must be an exact reproduction of the Laws of the Universe. Language itself, in other words, must be an epitome or miniature image, in all its perfection, of the Universe at large; as the image formed upon the retina of the eye, though infinitely small in the comparison, is an exact epitome or image, inversely, of the external world presented to the vision.
Let the reader guard himself well against supposing that what is here meant is the mere commonplace truth that Language is the equivalent of our Impression of the Universe, in the fact that we can, through the medium of Language, describe, and in that sense express, what we think and feel of and about the Universe. What is here intended is something far more recondite than this superficial relation between Speech, Thought, and the World thought about. It is this—That, in the Phenomena, the Laws, and the Indications of the Structure of Language—considered as a fabric, or Word-World—there is an exact image or reproduction, in a miniature way, of the Phenomena, the Laws, and the Indications of the entire Universe; in so definite and traceable a manner as to furnish to us, when the analogy is understood, a complete model and illustration of the Science of the Universe as a whole.
If this be true, the immense importance of the discovery can hardly be over-estimated. We are furnished by means of it with a simple object, of manageable dimensions, as the subject of our direct investigations; which, when mastered, will, by reflection, and a definite law of relation and proportion, enable us to master the Plan of the Universe; and so to constitute a one Science out of the many Sciences by recognizing the Domains which they cover as parts of a larger domain, which is equivalent to the whole.
Holding fast, then, to this thought, let us proceed to the endeavor so to distribute the totality of the aspects of Language as to exhaust the subject; and, by a concurrent projection of the analogies into the larger domain of the Universe as a whole, to establish a valid scientific nexus between the minor and the major spheres of our investigation.
First recurring to the preceding table, and translating the Abstract Conceptions, Nature, Science, and Art, into their Concrete Equivalents or Analogies, they will stand thus:
This is to say, that the World or the Natural Universe is put for the Natural Impression which it makes of itself on the mind of the knowing subject; that the Knowing Subject is put in the place of Knowledge; and that the Product of Activity—the Thing Created—is put for the Activity itself or the Act of Creation.
It is clear enough that this distribution is exhaustive, thus: 1. The World, including, in a sense, all things; but here contrasted with, and in that sense excluding, two of its own minor domains; 2. Man, including Spirit, and God, in so far as human (not seeking to compass or bring within our scientific classification whatsoever is divine in a sense absolutely supernatural or transcending the Universe as such); 3. The Collective or Aggregate Product of Human Activity; including, especially, as norm or sample, Grand and Fine Art, the Choice Product of Human Activity; and, in a more especial sense, Language, as the Special or Typical Expression, which exactly counterparts and represents the totality of Impression made by Primitive Nature or The World, upon Man or the Human Mind.
Nature has again, therefore, like both Science and Art, as shown above, a double significance, in the former and larger of which it includes and covers or envelops the two other departments of Being; in the latter and smaller of which it excludes them, and makes Nature, or the World, to stand over against them, as that which is to be compared with Man and the Product of the Labor of Man; and in an especial sense with that particular product called Speech. The easy transition from the minor to the larger conception of Nature or the World is what renders Language a type, not only of the Universe as distinguished from Man and the Product of his Activity, but equally a type of the Universe in that larger sense in which it embraces them both.
Hence the two terms of our comparison are: 1. Language, as the miniature and image of the whole, with, 2. The World or Universe, in that larger sense in which it is the whole, and, as such, includes Language and all else.
Observe, in the next place, that Art, whether in the larger or in the smaller sense which we have assigned to it, is the Product of the Combination and Blending of Science with Nature (reflective knowledge with natural impression); or, speaking in the concrete, of the conjunction of man with the outside world; man as the Agent or Actor, and the World or Nature as the Object wrought upon.
In the production of Speech, the phonos or mere sound is the natural, unwrought material, which corresponds with the Reality of Nature; and the Meaning or Minding which acts on, articulates and organizes the Sound into Speech, and which measures the sound quantitatively, as in Music, is the Scientific Attribute corresponding with Knowledge. The result of these two in combination is the Art of Speech, generally, and Improvisation or Song as the Fine Art of this Lingual Domain.
But passing from the Abstract to the Concrete Domain, Unwrought Natural Sound, bearing its proportion of meaning, furnishes the great basic department of language, which, for the reason that it is basic, is usually regarded as the whole of language, namely, Oral Speech, or Speech Language, as distinguished from Music and Song.
Music, on the other hand, is wrought or measured Sound, bearing also its proportion of meaning; a superior language, corresponding with Science, from its relation to measure, to numbers, to fixed laws; as Oral Speech corresponds, in its freedom and unconstraint, with Nature.
Music and Oral Language united or married to each other constitute Song, which is then the analogue or type, or Nature's hieroglyph, in this Domain, of Art.
We say instinctively the Art of Speech; the Science of Music, and the Art of Singing. In the first instance, Art is used for Natural Performance or Nature; but the whole of speech falling within the domain of art or performance, its lowest or natural division still has some claim to the distinction of an art. The first step of this series, Nature, and the third step, Art, repeat each other by overstepping the second, which is Science, as Do is accordant with Mi, but disharmonic with Re. It is, therefore, from the instinctual perception of this harmony, that Oral Speech, the basis of Language, the true Nature-department of Language, is still denominated the Art of Speech.
Adhering, however, to the Concrete Domain, and seeking our analogies there, oral speech, a Concrete Thing, does not directly correspond with Nature, an Abstract Conception, but with The World, a concrete thing; nor does Music, a Concrete Thing, correspond with Science, an Abstract Conception, but with Man (the Mind-being, Knowledge-being, the Science-being), a concrete thing; nor, again, does Song, a Concrete Thing, correspond with Art, an Abstract Conception, but with Human Product or Doing, a concrete thing. Song is again but the lowest and simple expression for that combination of Music and Oral Expression, aided by Action, to which the Italians, full of instinct for Art, have given the name Opera, The Work par excellence, the culmination of Art in Movement and Sound. This word, from the Latin, opus, operari, work, to work, connects in idea with the Greek [Greek: poiheô], and the whole with Action and Art. This last relationship accounts beautifully for the fact that the words poetry, poesy, and poet should be derived from the Greek word [Greek: poiheô], which signifies simply TO DO.
The first threefold division of Language and of The Universe, both brought into a parallelism in the Concrete—the three ascending Stories of each Edifice, so to speak, when compared with each other—appear then as shown in the table below:
Oral Speech is the agglomerism of Sound, conceived of as roundish or in the lump, as an undifferentiated Oneness or mass; and, when wholly unarticulated, it is the Bawl, a mere orthographical variation of Ball; that is to say, it is, to the imagination, Globe-shaped, or World-shaped. It is the concrete or massive world of Language or Speech.
Music is the Strain or the Abstractism of Sound. To strain means TO DRAW. Ab-stract is from the Latin ab, FROM, and strahere, TO DRAW. The idea is not here roundish, as in the other case, but elongate; sound made into a strain, a cord, or a string, equivalent to a line, which is the subject of measure-ment, by notes (or points) and intervals. The line, with its twoness of determination and extremity, has a relation to the number Two, like that which the ball or globe has to the number One. The line is at the same time the type of The Abstract, the Domain of Science, and hence of Science, and of Knowledge, and again, in the concrete, of Man, the Knowledge-being. The ball (bawl) is at the same time the type of The Concrete (con, with, crescere, TO GROW; THE GROWN TOGETHER, or AGGLOMERATE-world), and hence of Nature, and again in The Concrete, of The World, as contrasted with Man.
Song is the measure of the strain and the mingle of the bawl again commingled with each other, in a composite blending of The Measured and The Free. As the Composity of that which has for its numerical type Two, with that which has for its numerical type One, the proper numerical type of Song is Three; or thus:
These numerical analogues can only be adverted to here, and their meaning may not be very distinctly perceived. Their full exposition and that of their immense importance as principles and guides in the domain of analogy must be treated of elsewhere.
Rhythm is the measure of the strain. Music is the mingled measure of many strains. Song is the higher mingling of music with the bawl (the phonos, or the material of Oral Speech).
Measure is the analogue of Science, and hence Music is another such analogue. Men-s, MIND, and men-sura, MEASURE, are etymologically cognate words; so the English words MEAN-ing, THE MIND that is in a thing, and MEAN, the average or measure, or the dia-meter, or through-measure of a thing. Again, the concrete analogue of Science (Knowledge, Mind, The Abstract, etc.) is, as we have seen, Man. Men-s, man, hu-man-us, are again, probably, etymologically cognate to homo, hominis, hoc men-s, as hodie is to hoc or hæc dies.
The Line or Cord is the instrument of measuring, and as such is again the type of Science, as the Ball or Globe is the type of Nature; the Line, the type of strictness, straightness, stretchedness, exactness; and the lump or aggregative form, that of Freedom from Constraint, Solution, as of the water-drop, and of Absolute-ness (ab, from, and solvere, to free). The Relative repeats The Abstract; and The Absolute, in Philosophy, repeats The Concrete. The Relative has for its type Two, or di-termination (dis or di, Two, and termini, ends); and the Absolute has for its type One, [Greek: to hen] of the Greeks. Existence, embodying The Absolute and The Relative; the one and the two; has for its type Three; and the all-sided aspect of Universal Being which distinguishes and yet combines these three aspects of Being, is Tri-Unity, or the Three in One.
The Trinism, or third story of ascension in the constitution of things, again divides into Two Branches, the first of which accords with Duism (music, line, science, mind, man), and the second with Unism (oral speech, globe, nature, world).
In respect to Language, the division here made distributes Song (as the higher type, including all music) into two great departments; as, 1. Composition, and 2. Performance, or the Songas a Thing, and Singing as an Act. Song as a whole is the analogue in language of the totality of Human Achievement, in the distribution of the total Universe, as shown above. The same division applied here distinguishes the permanent product of human activity, the book or the statue, from the performance of man—the action of the author or sculptor. It is the distinction of the Latins between 1. Res, and 2. Res gestæ.
Dismissing for the present the higher domain of Language, which is Song, we reduce the scope of investigation to the lower and middle divisions, namely: 1. To Oral Speech, and 2. To Music; and, in the distribution of the Universe at large, to the corresponding lower and middle divisions, namely: 1. The World (Nature), and 2. Man (Mind).
Oral Speech, the Nature-department of language, separates, grammatically, into two grand Subdivisions, as follows: 1. Analysis, The Elements of Language, namely, The Alphabetic and Syllabic distribution of Language, culminating in Word-Building;—The Word in Language being The Individual in that Domain; and, 2. Synthesis, Construction, the Grammatical Domain proper, including the Parts of Speech and their Syntax, or their putting together in a Structure or Lingual Construction.
The first of these is the Domain of the Elementality of Language, and corresponds with and illustrates what Kant denominates Quality; as the name of one of the groups of three in his table of the twelve Categories of the Understanding. This group of Quality includes 1. Affirmation; 2. Negation; and 3. Limitation. By Affirmation is meant the Positive Element or Factor of Being; by Negation, the Negative Element; and by Limitation is meant the Articulation, that is to say, the jointing or joining of the Positive and Negative Elements, in a seam or ridge, which is the existential reality, arising from the positive (quasi-negative) and the negative grounds of Being.
The Positive Element or Factor of Oral Speech, the Absolute Reality or 'Affirmation' of Language, is Vocal Utterance, or, specifically, the kind of Sound called Vowel.
The Negative Element or Factor of Oral Speech, the 'Negation' of Kant, as illustrated in the Speech Domain, is Silence; the Silences or Intervals of Rest which intervene between Sounds (and, by repetition, between Syllables, Words, Sentences, and the still larger divisions of Speech).
The Limitational Element of Oral Speech is Consonantism, or, specifically, the Consonant Sounds, which for that reason are otherwise denominated Articulations, or jointings; as they are the breaks of the otherwise continuous vocal utterance of Vowel Sound, and, at the same time, the joinings between the fragments of Vowel Sound, namely, the Vowels, and the surrounding and intervening medium of Silence. The Consonants thus become, in a sense, the Bony Structure, or Skeleton of Speech, the most prominent part, that which furnishes the fossil remains of Language, which are investigated by the Comparative Philologists.
Sound, the Positive Element or Factor, the Affirmation, the Eternal Yea, the Absolute Reality, is the Something of Speech.
Silence, the Negative Element or Factor, the Negation, the Eternal Nay, the Absolute Unreality, is the Nothing of Speech.
Articulate Sound, the Resultant Element, the Limitation or Articulation, the Eternal Transition, the Arriving and Departing, is the Existential Reality, which comes up between and out of the Absolute Vocality (quasi-negative), and the Absolute Silence.
But the Vowel Absolute, the continuous, unbroken, unarticulated, undifferentiated, monotonous Vowel-Sound, would be precisely equivalent to Silence. This, then, illustrates the famous fundamental aphorism of the Philosophy of Hegel: Something = (equal to) Nothing; and the seemingly absurd Hegelian affirmation that the real Something is the resultant of the conjunction of two Nothings.
What Kant denominates Quality, would be, for some uses, better denominated Elementism or Elementality, and the Domain in which this principle dominates might then be called the Elementismus of such larger Domain as may be under consideration. Thus the Elementismus (or Elementary Domain) of Language would include Sounds, or the Alphabet, Syllables, and Root-Words. These are three powers or gradations of the Roots of Language. This same domain might therefore be called the Radicismus or Root-Domain of Language. Typically, one-letter, two-letter, and three-letter roots, again, represent these three powers.
The Elementismus or Radicismus of the Universe, correspondential with that of Language, consists of the Metaphysical, the Scientific, and the Descriptive Principles of Being. The parallelism is exhibited throughout in the following table:
It results from this table that the deep Metaphysical Domain, wherein Aristotle and Kant were laboring to categorize the Universe, is the Alphabetic Domain of Universal Being; and that their profound effort was, so to speak, to discover The Alphabet of the Universe. It also appears that the Syllabarium of the Universe, and typically the open two-letter syllables of Language, as bi, be, ba, correspond as analogues with the Physical Principles which lie at the basis of the Sciences; and finally, that the completed Root-Words, typically the closed three-letter syllables, or usual monosyllabic root-words, as min, men, man, correspond with the descriptive generalizations or general averages of Natural Science, as Universe itself, Matter, Mind, Movement, etc.
These analogies need further elaboration and confirmation to render them perfectly clear and to establish them beyond cavil—such as space here does not admit of. Let us hurry on, therefore, to the Relational or Constructive Domains of Language and the Universe, where the analogies are more obvious.
The second of Kant's groups of Categories, in the order in which it is most appropriate now to consider them, he denominates Relation. Relation is that which intervenes between the Parts of a Whole.
Prepositions are especially defined in Grammar as words denoting relations. Our attention is thus turned in the Domain of Language to the Parts of Speech; and to the Syntax (putting together), or Construction of these Parts into the wholeness of Discourse. This is more specifically the Department of Grammar. Conjointly these are what may be denominated the Relationismus of Language. This is the Domain immediately above the Elementismus. In the same way the division of the human body or any other object into Parts, Limbs, Members, etc., and the recombination of these into a structural whole, arises in the scale of creation above the Domain of Elements (Ultimate, Proximate, Chemical, etc.), this last embracing only the qualitative nature of the substances entering into the structure. In the Universe at large, therefore, this Relational Domain is that in which we shall find Things, Properties, Actions, and, specifically, the Relations between such, and their Combinations into Structures and Departments, Branches, or Limbs of Being, and finally into the total Universe itself, which is the analogue of the totality of Language.
Relation has a threefold aspect: first, in respect to Space; second, in respect to Time; and third, in respect to Instance or Present Being, the conjunction of the Here and the Now.
The first of these aspects subdivides into what Kant denominates, 1. Substance, and 2. Inherence.
The second of these aspects subdivides into what Kant denominates, 1. Cause, and 2. Dependence.
The third of these aspects of Relation Kant sums up in the term Reciprocal Action.
Commencing with the first of these three subdivisions of Relation, and making our application within the Domain of Language, it is obvious that it refers to the Substantive and Adjective region of Grammar; Substance relating to Substantives, and Inherence (or Attributes) to Adjectives; or otherwise stated, thus:
The one Thing inclusive of all minor Things is the Universe. The Universe as Thing, or the concrete domain of Being, subdivides into the world of Things proper as distinguished from the Personal world, or the Human world or Man. This first division of the substantive Universe corresponds with the first grand grammatical division of Nouns Substantive into 1. Common Nouns Substantive, and 2. Proper Nouns Substantive.
Common Nouns Substantive correspond with Things proper, not aspiring to the rank of Personality; Things put in contrast with Persons; Things in that sense in which we speak of a person derogatorily as a mere thing; hence, common or ordinary, and as a common, undistinguished herd of objects, only named and discriminated by the class-name of the class of objects to which they belong.
Proper Nouns Substantive are the individual and distinctive names of Men, Women, and Children. Hence they belong to and correspond with the domain of Personality, or to that of Man as against the world of mere Things. Some objects, lower in the scale of Being than man, are treated with that respect and consideration which ordinarily attach to Human Beings, and are then dignified by applying to them Proper Names. These are especially the Domestic Animals immediately associated with man; Mountains, Rivers, Lakes, etc. Restated, this discrimination is as follows:
It is to be borne in mind that, as a minor proportion of mere Things are raised to the dignity of wearing Proper Names, so, on the other hand, Men, though appropriately distinguished by prenomens and cognomens, may also sink to the character of Things, and be mentioned by class-names. Thus it is that throughout Nature one domain overlaps another domain, and all of our discriminations, though made in terms as if absolute, signify, in fact, merely the preponderance; thus, when we say, that Proper Names apply to the Human Domain, that is true in preponderance, but not absolutely or exclusively; and when we say that Common Names apply to Things below Persons, the statement is true in preponderance, but not absolutely or exclusively.
