Linguistic relativity

The idea that language and thought are intertwined is ancient. In his dialogue Cratylus, Plato explores the idea that conceptions of reality, such as Heraclitean flux, are embedded in language. But Plato has been read as arguing against sophist thinkers such as Gorgias of Leontini, who held that the physical world cannot be experienced except through language; this made the question of truth dependent on aesthetic preferences or functional consequences. Plato may have held instead that the world consisted of eternal ideas and that language should reflect these ideas as accurately as possible.[12] Nevertheless, Plato's Seventh Letter claims that ultimate truth is inexpressible in words.

Following Plato, St. Augustine, for example, held the view that language was merely labels applied to already existing concepts. This view remained prevalent throughout the Middle Ages.[13] Roger Bacon held the opinion that language was but a veil covering up eternal truths, hiding them from human experience. For Immanuel Kant, language was but one of several tools used by humans to experience the world.

In the late 18th and early 19th centuries, the idea of the existence of different national characters, or Volksgeister, of different ethnic groups was the moving force behind the German romantics school and the beginning ideologies of ethnic nationalism.[14]

Swedish philosopher Emanuel Swedenborg inspired several of the German Romantics. As early as 1749, he alludes to something along the lines of linguistic relativity in commenting on a passage in the table of nations in the book of Genesis:

"Everyone according to his language, according to their families, as to their nations." [Genesis 10:5] This signifies that these were according to the genius of each; "according to their language," according to the opinion of each.... "Language," in its inner meaning, signifies opinion, thus principles and persuasions. This is because there is a correspondence of the language with the intellectual part of man, or with his thought, like that of an effect with its cause.[15]

In 1771 he spelled this out more explicitly:

There is a common genius prevailing among those who are subject to one king, and who consequently are under one constitutional law. Germany is divided into more governments than the neighboring kingdoms.... However, a common genius prevails everywhere among people speaking the same language.[16]

Wilhelm von Humboldt

Johann Georg Hamann is often suggested to be the first among the actual German Romantics to speak of the concept of "the genius of a language."[17][18] In his "Essay Concerning an Academic Question", Hamann suggests that a people's language affects their worldview:

The lineaments of their language will thus correspond to the direction of their mentality.[19]

In 1820, Wilhelm von Humboldt connected the study of language to the national romanticist program by proposing the view that language is the fabric of thought. Thoughts are produced as a kind of internal dialog using the same grammar as the thinker's native language.[20] This view was part of a larger picture in which the world view of an ethnic nation, their "Weltanschauung", was seen as being faithfully reflected in the grammar of their language. Von Humboldt argued that languages with an inflectional morphological type, such as German, English and the other Indo-European languages, were the most perfect languages and that accordingly this explained the dominance of their speakers over the speakers of less perfect languages. Wilhelm von Humboldt declared in 1820:

The diversity of languages is not a diversity of signs and sounds but a diversity of views of the world.[20]

In Humboldt's humanistic understanding of linguistics, each language creates the individual's worldview in its particular way through its lexical and grammatical categories, conceptual organization, and syntactic models.[21]

Herder worked alongside Hamann to establish the idea of whether or not language had a human/rational or a divine origin.[22] Herder added the emotional component of the hypothesis and Humboldt then took this information and applied to various languages to expand on the hypothesis.

Franz Boas

Edward Sapir

The idea that some languages are superior to others and that lesser languages maintained their speakers in intellectual poverty was widespread in the early 20th century.[23] American linguist William Dwight Whitney, for example, actively strove to eradicate Native American languages, arguing that their speakers were savages and would be better off learning English and adopting a "civilized" way of life.[24] The first anthropologist and linguist to challenge this view was Franz Boas.[25] While undertaking geographical research in northern Canada he became fascinated with the Inuit and decided to become an ethnographer. Boas stressed the equal worth of all cultures and languages, that there was no such thing as a primitive language and that all languages were capable of expressing the same content, albeit by widely differing means.[26] Boas saw language as an inseparable part of culture and he was among the first to require of ethnographers to learn the native language of the culture under study and to document verbal culture such as myths and legends in the original language.[27][28]

Boas:

It does not seem likely [...] that there is any direct relation between the culture of a tribe and the language they speak, except in so far as the form of the language will be moulded by the state of the culture, but not in so far as a certain state of the culture is conditioned by the morphological traits of the language."[29]

Boas' student Edward Sapir reached back to the Humboldtian idea that languages contained the key to understanding the world views of peoples.[30] He espoused the viewpoint that because of the differences in the grammatical systems of languages no two languages were similar enough to allow for perfect cross-translation. Sapir also thought because language represented reality differently, it followed that the speakers of different languages would perceive reality differently.

Sapir:

No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached.[31]

On the other hand, Sapir explicitly rejected strong linguistic determinism by stating, "It would be naïve to imagine that any analysis of experience is dependent on pattern expressed in language."[32]

Sapir was explicit that the connections between language and culture were neither thoroughgoing nor particularly deep, if they existed at all:

It is easy to show that language and culture are not intrinsically associated. Totally unrelated languages share in one culture; closely related languages—even a single language—belong to distinct culture spheres. There are many excellent examples in Aboriginal America. The Athabaskan languages form as clearly unified, as structurally specialized, a group as any that I know of. The speakers of these languages belong to four distinct culture areas... The cultural adaptability of the Athabaskan-speaking peoples is in the strangest contrast to the inaccessibility to foreign influences of the languages themselves.[33]

Sapir offered similar observations about speakers of so-called "world" or "modern" languages, noting, "possession of a common language is still and will continue to be a smoother of the way to a mutual understanding between England and America, but it is very clear that other factors, some of them rapidly cumulative, are working powerfully to counteract this leveling influence. A common language cannot indefinitely set the seal on a common culture when the geographical, physical, and economics determinants of the culture are no longer the same throughout the area."[34]

While Sapir never made a point of studying directly how languages affected thought, some notion of (probably "weak") linguistic relativity underlay his basic understanding of language, and would be taken up by Whorf.[35]

Drawing on influences such as Humboldt and Friedrich Nietzsche, some European thinkers developed ideas similar to those of Sapir and Whorf, generally working in isolation from each other. Prominent in Germany from the late 1920s through into the 1960s were the strongly relativist theories of Leo Weisgerber and his key concept of a 'linguistic inter-world', mediating between external reality and the forms of a given language, in ways peculiar to that language.[36] Russian psychologist Lev Vygotsky read Sapir's work and experimentally studied the ways in which the development of concepts in children was influenced by structures given in language. His 1934 work "Thought and Language"[37] has been compared to Whorf's and taken as mutually supportive evidence of language's influence on cognition.[38] Drawing on Nietzsche's ideas of perspectivism Alfred Korzybski developed the theory of general semantics that has been compared to Whorf's notions of linguistic relativity.[39] Though influential in their own right, this work has not been influential in the debate on linguistic relativity, which has tended to center on the American paradigm exemplified by Sapir and Whorf.

More than any linguist, Benjamin Lee Whorf has become associated with what he called the "linguistic relativity principle".[40] Studying Native American languages, he attempted to account for the ways in which grammatical systems and language-use differences affected perception. Whorf's opinions regarding the nature of the relation between language and thought remain under contention. However, a version of theory holds some "merit," for example, "different words mean different things in different languages; not every word in every language has a one-to-one exact translation in a different language"[41] Critics such as Lenneberg,.[42] Black, and Pinker[43] attribute to Whorf a strong linguistic determinism, while Lucy, Silverstein and Levinson point to Whorf's explicit rejections of determinism, and where he contends that translation and commensuration are possible.

Detractors such as Lenneberg,[42] Chomsky and Pinker[44] criticized him for insufficient clarity in his description of how language influences thought, and for not proving his conjectures. Most of his arguments were in the form of anecdotes and speculations that served as attempts to show how "exotic" grammatical traits were connected to what were apparently equally exotic worlds of thought. In Whorf's words:

We dissect nature along lines laid down by our native language. The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscope flux of impressions which has to be organized by our minds—and this means largely by the linguistic systems of our minds. We cut nature up, organize it into concepts, and ascribe significances as we do, largely because we are parties to an agreement to organize it in this way—an agreement that holds throughout our speech community and is codified in the patterns of our language [...] all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar, or can in some way be calibrated.[45]

Whorf's illustration of the difference between the English and Shawnee gestalt construction of cleaning a gun with a ramrod. From the article "Science and Linguistics", originally published in the MIT Technology Review, 1940.

Among Whorf's best-known examples of linguistic relativity are instances where an indigenous language has several terms for a concept that is only described with one word in European languages (Whorf used the acronym SAE "Standard Average European" to allude to the rather similar grammatical structures of the well-studied European languages in contrast to the greater diversity of less-studied languages).

One of Whorf's examples was the supposedly large number of words for 'snow' in the Inuit language, an example which later was contested as a misrepresentation.[46]

Another is the Hopi language's words for water, one indicating drinking water in a container and another indicating a natural body of water.[47] These examples of polysemy served the double purpose of showing that indigenous languages sometimes made more fine grained semantic distinctions than European languages and that direct translation between two languages, even of seemingly basic concepts such as snow or water, is not always possible.[48]

Another example is from Whorf's experience as a chemical engineer working for an insurance company as a fire inspector.[46] While inspecting a chemical plant he observed that the plant had two storage rooms for gasoline barrels, one for the full barrels and one for the empty ones. He further noticed that while no employees smoked cigarettes in the room for full barrels, no-one minded smoking in the room with empty barrels, although this was potentially much more dangerous because of the highly flammable vapors still in the barrels. He concluded that the use of the word empty in connection to the barrels had led the workers to unconsciously regard them as harmless, although consciously they were probably aware of the risk of explosion. This example was later criticized by Lenneberg[42] as not actually demonstrating causality between the use of the word empty and the action of smoking, but instead was an example of circular reasoning. Pinker in The Language Instinct ridiculed this example, claiming that this was a failing of human insight rather than language.[44]

Whorf's most elaborate argument for linguistic relativity regarded what he believed to be a fundamental difference in the understanding of time as a conceptual category among the Hopi.[49] He argued that in contrast to English and other SAE languages, Hopi does not treat the flow of time as a sequence of distinct, countable instances, like "three days" or "five years," but rather as a single process and that consequently it has no nouns referring to units of time as SAE speakers understand them. He proposed that this view of time was fundamental to Hopi culture and explained certain Hopi behavioral patterns. Ekkehart Malotki later claimed that he had found no evidence of Whorf's claims in 1980's era speakers, nor in historical documents dating back to the arrival of Europeans. Malotki used evidence from archaeological data, calendars, historical documents, modern speech and concluded that there was no evidence that Hopi conceptualize time in the way Whorf suggested. Universalist scholars such as Pinker often see Malotki's study as a final refutation of Whorf's claim about Hopi, whereas relativist scholars such as Lucy and Penny Lee criticized Malotki's study for mischaracterizing Whorf's claims and for forcing Hopi grammar into a model of analysis that doesn't fit the data.[50]

Whorf's argument about Hopi speakers’ conceptualization about time is an example of the structure-centered approach to research into linguistic relativity, which Lucy identified as one of three main strands of research in the field.[51] The "structure-centered" approach starts with a language's structural peculiarity and examines its possible ramifications for thought and behavior. The defining example is Whorf's observation of discrepancies between the grammar of time expressions in Hopi and English. More recent research in this vein is Lucy's research describing how usage of the categories of grammatical number and of numeral classifiers in the Mayan language Yucatec result in Mayan speakers classifying objects according to material rather than to shape as preferred by English speakers.[52] However, philosophers including Donald Davidson and Jason Josephson Storm have argued that Whorf's Hopi examples are self-refuting, as Whorf had to translate Hopi terms into English in order to explain how they are untranslatable.[53]

Whorf died in 1941 at age 44, leaving multiple unpublished papers. His line of thought was continued by linguists and anthropologists such as Hoijer and Lee, who both continued investigations into the effect of language on habitual thought, and Trager, who prepared a number of Whorf's papers for posthumous publishing. The most important event for the dissemination of Whorf's ideas to a larger public was the publication in 1956 of his major writings on the topic of linguistic relativity in a single volume titled Language, Thought and Reality.

In 1953, Eric Lenneberg criticized Whorf's examples from an objectivist view of language holding that languages are principally meant to represent events in the real world and that even though languages express these ideas in various ways, the meanings of such expressions and therefore the thoughts of the speaker are equivalent. He argued that Whorf's English descriptions of a Hopi speaker's view of time were in fact translations of the Hopi concept into English, therefore disproving linguistic relativity. However Whorf was concerned with how the habitual use of language influences habitual behavior, rather than translatability. Whorf's point was that while English speakers may be able to understand how a Hopi speaker thinks, they do not think in that way.[54]

Lenneberg's main criticism of Whorf's works was that he never showed the connection between a linguistic phenomenon and a mental phenomenon. With Brown, Lenneberg proposed that proving such a connection required directly matching linguistic phenomena with behavior. They assessed linguistic relativity experimentally and published their findings in 1954.

Since neither Sapir nor Whorf had ever stated a formal hypothesis, Brown and Lenneberg formulated their own. Their two tenets were (i) "the world is differently experienced and conceived in different linguistic communities" and (ii) "language causes a particular cognitive structure".[55] Brown later developed them into the so-called "weak" and "strong" formulation:

• Structural differences between language systems will, in general, be paralleled by nonlinguistic cognitive differences, of an unspecified sort, in the native speakers of the language.
• The structure of anyone's native language strongly influences or fully determines the worldview he will acquire as he learns the language.[56]

Brown's formulations became widely known and were retrospectively attributed to Whorf and Sapir although the second formulation, verging on linguistic determinism, was never advanced by either of them.

Joshua Fishman argued that Whorf's true position was largely overlooked. In 1978, he suggested that Whorf was a "neo-Herderian champion"[57] and in 1982, he proposed "Whorfianism of the third kind" in an attempt to refocus linguists' attention on what he claimed was Whorf's real interest, namely the intrinsic value of "little peoples" and "little languages".[58] Whorf had criticized Ogden's Basic English thus:

But to restrict thinking to the patterns merely of English […] is to lose a power of thought which, once lost, can never be regained. It is the 'plainest' English which contains the greatest number of unconscious assumptions about nature. […] We handle even our plain English with much greater effect if we direct it from the vantage point of a multilingual awareness.[59]

Where Brown's weak version of the linguistic relativity hypothesis proposes that language influences thought and the strong version that language determines thought, Fishman's "Whorfianism of the third kind" proposes that language is a key to culture.

The Leiden School is a linguistic theory that models languages as parasites. Notable proponent Frederik Kortlandt, in a 1985 paper outlining Leiden School theory, advocates for a form of linguistic relativity: "The observation that in all Yuman languages the word for ‘work’ is a loan from Spanish should be a major blow to any current economic theory." In the following paragraph, he directly quotes from Sapir: "Even in the most primitive cultures the strategic word is likely to be more powerful than the direct blow."[60]

The publication of the 1996 anthology Rethinking Linguistic Relativity edited by Gumperz and Levinson began a new period of linguistic relativity studies that focused on cognitive and social aspects. The book included studies on the linguistic relativity and universalist traditions. Levinson documented significant linguistic relativity effects in the linguistic conceptualization of spatial categories between languages. For example, men speaking the Guugu Yimithirr language in Queensland gave accurate navigation instructions using a compass-like system of north, south, east and west, along with a hand gesture pointing to the starting direction.[61]

Lucy defines this approach as “domain-centered” because researchers select a semantic domain and compare it across linguistic and cultural groups.[51] Space is another semantic domain that has proven fruitful for linguistic relativity studies.[62] Spatial categories vary greatly across languages. Speakers rely on the linguistic conceptualization of space in performing many ordinary tasks. Levinson and others reported three basic spatial categorizations. While many languages use combinations of them, some languages exhibit only one type and related behaviors. For example, Yimithirr only uses absolute directions when describing spatial relations— the position of everything is described by using the cardinal directions. Speakers define a location as "north of the house", while an English speaker may use relative positions, saying "in front of the house" or "to the left of the house".[63]

Separate studies by Bowerman and Slobin treated the role of language in cognitive processes. Bowerman showed that certain cognitive processes did not use language to any significant extent and therefore could not be subject to linguistic relativity.[64] Slobin described another kind of cognitive process that he named "thinking for speaking" – the kind of process in which perceptional data and other kinds of prelinguistic cognition are translated into linguistic terms for communication. These, Slobin argues, are the kinds of cognitive process that are at the root of linguistic relativity.[65]

In his book Women, Fire and Dangerous Things: What Categories Reveal About the Mind,[54] Lakoff reappraised linguistic relativity and especially Whorf's views about how linguistic categorization reflects and/or influences mental categories. He concluded that the debate had been confused. He described four parameters on which researchers differed in their opinions about what constitutes linguistic relativity:

• The degree and depth of linguistic relativity. Perhaps a few examples of superficial differences in language and associated behavior are enough to demonstrate the existence of linguistic relativity. Alternatively, perhaps only deep differences that permeate the linguistic and cultural system suffice.
• Whether conceptual systems are absolute or whether they can evolve
• Whether the similarity criterion is translatability or the use of linguistic expressions
• Whether the focus of linguistic relativity is in language or in the brain

Lakoff concluded that many of Whorf's critics had criticized him using novel definitions of linguistic relativity, rendering their criticisms moot.

Recent studies have also taken the "behavior centered" approach, which starts by comparing behavior across linguistic groups and then searches for causes for that behavior in the linguistic system.[51] In an early example of this approach, Whorf attributed the occurrence of fires at a chemical plant to the workers' use of the word 'empty' to describe the barrels containing only explosive vapors.

More recently, Bloom noticed that speakers of Chinese had unexpected difficulties answering counterfactual questions posed to them in a questionnaire. He concluded that this was related to the way in which counter-factuality is marked grammatically in Chinese. Other researchers attributed this result to Bloom's flawed translations.[86] Strømnes examined why Finnish factories had a higher occurrence of work related accidents than similar Swedish ones. He concluded that cognitive differences between the grammatical usage of Swedish prepositions and Finnish cases could have caused Swedish factories to pay more attention to the work process while Finnish factory organizers paid more attention to the individual worker.[87]

Everett's work on the Pirahã language of the Brazilian Amazon[88] found several peculiarities that he interpreted as corresponding to linguistically rare features, such as a lack of numbers and color terms in the way those are otherwise defined and the absence of certain types of clauses. Everett's conclusions were met with skepticism from universalists[89] who claimed that the linguistic deficit is explained by the lack of need for such concepts.[90]

Recent research with non-linguistic experiments in languages with different grammatical properties (e.g., languages with and without numeral classifiers or with different gender grammar systems) showed that language differences in human categorization are due to such differences.[91] Experimental research suggests that this linguistic influence on thought diminishes over time, as when speakers of one language are exposed to another.[92]

A study published by the American Psychological Association's Journal of Experimental Psychology claimed that language can influence how one estimates time. The study focused on three groups, those who spoke only Swedish, those who spoke only Spanish and bilingual speakers who spoke both of those languages. Swedish speakers describe time using distance terms like "long" or "short" while Spanish speakers do it using quantity related terms like "a lot" or "little". The researchers asked the participants to estimate how much time had passed while watching a line growing across a screen, or a container being filled, or both. The researchers stated that "When reproducing duration, Swedish speakers were misled by stimulus length, and Spanish speakers were misled by stimulus size/quantity." When the bilinguals were prompted with the word "duración" (the Spanish word for duration) they based their time estimates of how full the containers were, ignoring the growing lines. When prompted with the word "tid" (the Swedish word for duration) they estimated the time elapsed solely by the distance the lines had traveled.[93][94]

Kashima & Kashima showed that people living in countries where spoken languages often drop pronouns (such as Japanese) tend to have more collectivistic values than those who use non–pronoun drop languages such as English. They argued that the explicit reference to “you” and “I” reminds speakers the distinction between the self and other.[95]

A 2013 study found that those who speak "futureless" languages with no grammatical marking of the future tense save more, retire with more wealth, smoke less, practice safer sex, and are less obese than those who do not.[96] This effect has come to be called the linguistic-savings hypothesis and has been replicated in several cross-cultural and cross-country studies. However, a study of Chinese, which can be spoken both with and without the grammatical future marking "will", found that subjects do not behave more impatiently when “will” is used repetitively. This does not refute the linguistic savings hypothesis but shows that it may be due to culture or other non-linguistic factors.[97]

Psycholinguistic studies explored motion perception, emotion perception, object representation and memory.[98][99][100][101] The gold standard of psycholinguistic studies on linguistic relativity is now finding non-linguistic cognitive differences in speakers of different languages (thus rendering inapplicable Pinker's criticism that linguistic relativity is "circular").

Recent work with bilingual speakers attempts to distinguish the effects of language from those of culture on bilingual cognition including perceptions of time, space, motion, colors and emotion.[102] Researchers described differences between bilinguals and monolinguals in perception of color,[103] representations of time[104] and other elements of cognition.

One experiment found that speakers of languages without numbers greater than two had difficulty counting the number of taps, for example, making more errors distinguishing between six and seven taps.[105] Presumably this is because they could not track the taps using numbers repeated in the phonological loop.

The question bears on philosophical, psychological, linguistic and anthropological questions.

A major question is whether human psychological faculties are mostly innate or whether they are mostly a result of learning, and hence subject to cultural and social processes such as language. The innate view holds that humans share the same set of basic faculties, and that variability due to cultural differences is less important and that the human mind is a mostly biological construction, so that all humans sharing the same neurological configuration can be expected to have similar cognitive patterns.

Multiple alternatives have advocates. The contrary constructivist position holds that human faculties and concepts are largely influenced by socially constructed and learned categories, without many biological restrictions. Another variant is idealist, which holds that human mental capacities are generally unrestricted by biological-material strictures. Another is essentialist, which holds that essential differences may influence the ways individuals or groups experience and conceptualize the world. Yet another is relativist (Cultural relativism), which sees different cultural groups as employing different conceptual schemes that are not necessarily compatible or commensurable, nor more or less in accord with external reality.[106]

Another debate considers whether thought is a form of internal speech or is independent of and prior to language.[107]

In the philosophy of language the question addresses the relations between language, knowledge and the external world, and the concept of truth. Philosophers such as Putnam, Fodor, Davidson, and Dennett see language as representing directly entities from the objective world and that categorization reflect that world. Other philosophers (e.g. Quine, Searle, and Foucault) argue that categorization and conceptualization is subjective and arbitrary. Another view, represented by Storm, seeks a third way by emphasizing how language changes and imperfectly represents reality without being completely divorced from ontology.[108]

Another question is whether language is a tool for representing and referring to objects in the world, or whether it is a system used to construct mental representations that can be communicated.

Sapir/Whorf contemporary Alfred Korzybski was independently developing his theory of general semantics, which was aimed at using language's influence on thinking to maximize human cognitive abilities. Korzybski's thinking was influenced by logical philosophy such as Russell and Whitehead's Principia Mathematica and Wittgenstein's Tractatus Logico-Philosophicus.[109] Although Korzybski was not aware of Sapir and Whorf's writings, the movement was followed by Whorf-admirer Stuart Chase, who fused Whorf's interest in cultural-linguistic variation with Korzybski's programme in his popular work "The Tyranny of Words". S. I. Hayakawa was a follower and popularizer of Korzybski's work, writing Language in Thought and Action. The general semantics movement influenced the development of neuro-linguistic programming (NLP), another therapeutic technique that seeks to use awareness of language use to influence cognitive patterns.[110]

Korzybski independently described a "strong" version of the hypothesis of linguistic relativity.[111]

We do not realize what tremendous power the structure of an habitual language has. It is not an exaggeration to say that it enslaves us through the mechanism of s[emantic] r[eactions] and that the structure which a language exhibits, and impresses upon us unconsciously, is automatically projected upon the world around us.

— Korzybski (1930)[112]

In their fiction, authors such as Ayn Rand and George Orwell explored how linguistic relativity might be exploited for political purposes. In Rand's Anthem, a fictive communist society removed the possibility of individualism by removing the word "I" from the language.[113] In Orwell's 1984 the authoritarian state created the language Newspeak to make it impossible for people to think critically about the government, or even to contemplate that they might be impoverished or oppressed, by reducing the number of words to reduce the thought of the locutor.[114]

Others have been fascinated by the possibilities of creating new languages that could enable new, and perhaps better, ways of thinking. Examples of such languages designed to explore the human mind include Loglan, explicitly designed by James Cooke Brown to test the linguistic relativity hypothesis, by experimenting whether it would make its speakers think more logically. Speakers of Lojban, an evolution of Loglan, report that they feel speaking the language enhances their ability for logical thinking. Suzette Haden Elgin, who was involved in the early development of neuro-linguistic programming, invented the language Láadan to explore linguistic relativity by making it easier to express what Elgin considered the female worldview, as opposed to Standard Average European languages which she considered to convey a "male centered" world view.[115] John Quijada's language Ithkuil was designed to explore the limits of the number of cognitive categories a language can keep its speakers aware of at once.[116] Similarly, Sonja Lang's Toki Pona was developed according to a Taoist point of view for exploring how (or if) such a language would direct human thought.[117]

APL programming language originator Kenneth E. Iverson believed that the Sapir–Whorf hypothesis applied to computer languages (without actually mentioning it by name). His Turing Award lecture, "Notation as a Tool of Thought", was devoted to this theme, arguing that more powerful notations aided thinking about computer algorithms.[118]

The essays of Paul Graham explore similar themes, such as a conceptual hierarchy of computer languages, with more expressive and succinct languages at the top. Thus, the so-called blub paradox (after a hypothetical programming language of average complexity called Blub) says that anyone preferentially using some particular programming language will know that it is more powerful than some, but not that it is less powerful than others. The reason is that writing in some language means thinking in that language. Hence the paradox, because typically programmers are "satisfied with whatever language they happen to use, because it dictates the way they think about programs".[119]

In a 2003 presentation at an open source convention, Yukihiro Matsumoto, creator of the programming language Ruby, said that one of his inspirations for developing the language was the science fiction novel Babel-17, based on the Sapir–Whorf Hypothesis.[120]

Numerous examples of linguistic relativity have appeared in science fiction.

• The totalitarian regime depicted in George Orwell's 1949 novel Nineteen Eighty Four in effect acts on the basis of the Sapir–Whorf hypothesis, seeking to replace English with Newspeak, a language constructed specifically with the intention that thoughts subversive of the regime cannot be expressed in it, and therefore people educated to speak and think in it would not have such thoughts.
• In his 1958 science fiction novel The Languages of Pao the author Jack Vance describes how specialized languages are a major part of a strategy to create specific classes in a society, to enable the population to withstand occupation and develop itself.
• In Samuel R. Delany's 1966 science fiction novel,Babel-17, the author describes a highly advanced, information-dense language that can be used as a weapon. Learning it turns one into an unwilling traitor as it alters perception and thought.[121]
• Ted Chiang's 1998 short story "Story of Your Life" developed the concept of the Sapir–Whorf hypothesis as applied to an alien species which visits Earth. The aliens' biology contributes to their spoken and written languages, which are distinct. In the 2016 American film Arrival, based on Chiang's short story, the Sapir–Whorf hypothesis is the premise. The protagonist explains that "the Sapir–Whorf hypothesis is the theory that the language you speak determines how you think".[122]
• Gene Wolfe's four volume science fiction novel The Book of the New Sun describes the North American "Ascian" people as speaking a language composed entirely of quotations that have been approved by a small ruling class.

The way in which sociolinguistics[123] plays a role in variables within language, like the way words are pronounced, word selection in certain dialogue, context, and tone, suggests it may have implications for linguistic relativity.