WEBVTT - From the Vault: Euphemisms

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<v Speaker 1>Hey, welcome to Stuff to Blow Your Mind. My name

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<v Speaker 1>is Robert Lamb and I'm Joe McCormick and Oh Scissors.

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<v Speaker 1>It's Saturday. Time to go into the vault. This is

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<v Speaker 1>for a classic episode of Stuff to Blow Your Mind

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<v Speaker 1>from December of It's our episode on euphemisms. Yeah, this

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<v Speaker 1>is a really really neat one and if you haven't

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<v Speaker 1>heard this episode, uh, there's a lot more to it

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<v Speaker 1>than you might think. There's this drift that occurs, so

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<v Speaker 1>you know, obviously a euphemism is rolled out. Initially it's

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<v Speaker 1>kind of like a you know, a replacement for a

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<v Speaker 1>dirtier word or a less proper word. But then over

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<v Speaker 1>time the euphemism itself becomes the dirty word and and

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<v Speaker 1>new words have to have to be brought in to

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<v Speaker 1>replace it. Uh. So it's yeah, there's there's a lot

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<v Speaker 1>to unpack in this episode, and I think everyone can

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<v Speaker 1>relate to it. How come oh scissors never became super dirty? Yeah.

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<v Speaker 1>One that we use in my household a lot, and

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<v Speaker 1>I forget who I stole this from or picked it

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<v Speaker 1>up from, is to just use the word cuss uh

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<v Speaker 1>in place of an actual cuss word. So you know,

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<v Speaker 1>I'll talk to the boy about how it's just hot

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<v Speaker 1>as a cuss out here, or you know, stuff like that,

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<v Speaker 1>which which is silly, but then it also runs so cute, cute,

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<v Speaker 1>but then it runs the risk in the long term

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<v Speaker 1>of like cuss will then absorb all of the need

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<v Speaker 1>negative energy and become like the foul word. Um so, uh,

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<v Speaker 1>that's the world we live in, all right, let's dive

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<v Speaker 1>right the cuss in. Welcome to Stuff to Blow your

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<v Speaker 1>Mind from how Stuff Works dot Com. Hey, welcome to

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<v Speaker 1>Stuff to Blow your Mind. My name is Robert Lamb

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<v Speaker 1>and I'm Joe McCormick. And Robert, I want to talk

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<v Speaker 1>about my favorite scene in the movie fram Stoker's Dracula,

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<v Speaker 1>directed by Francis Ford Coppola. Okay, well, there's never a

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<v Speaker 1>bad time to discuss, uh that, that particular interpretation of Dracula.

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<v Speaker 1>It is a great one, isn't it. It's like horrible,

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<v Speaker 1>but it's also great. It has some wonderful design in it.

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<v Speaker 1>I love the suit of armor, oh yeah, yeah, and

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<v Speaker 1>I love some of the painted backdrops and stuff. But

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<v Speaker 1>there's a great scene where so you know, the basic

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<v Speaker 1>story of Dracula, these characters are in I think late

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<v Speaker 1>Victorian England and Dracula. Count Dracula comes to England from

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<v Speaker 1>Transylvania and begins feeding on the locals in England. And uh,

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<v Speaker 1>there is the character Van Helsing, the Van vampire slayer

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<v Speaker 1>man of great Wisdom, and in the bram Stokers Dracula

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<v Speaker 1>France Ford coupla version he has played by Anthony Hopkins

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<v Speaker 1>in a wonderfully weird, hyperactive performance. Uh. And there's a

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<v Speaker 1>scene where the main character's friend Lucy has been turned

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<v Speaker 1>into a vampire by Count Dracula, and Van Helsing and

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<v Speaker 1>his associates have just come back from slaying the vampire

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<v Speaker 1>version of their friend Lucy, and the character Mina Harker

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<v Speaker 1>played in the movie by Win Ower writer she asks

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<v Speaker 1>how did Lucy die? Was she in great pain? And

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<v Speaker 1>Anthony Hopkins as Van Helsing says, yes, she was in

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<v Speaker 1>great pain. Then we cut off our head, drove a

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<v Speaker 1>stake through her heart and then burned it. And then

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<v Speaker 1>she found peace. And I always loved that because of

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<v Speaker 1>the last line at the end there and then she

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<v Speaker 1>found peace. Yeah, everything else is thoroughly non euphemistic, pretty straightforward.

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<v Speaker 1>These are the steps we took to to tear her

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<v Speaker 1>corpse apart to to kill her her undead, unnatural life. Right,

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<v Speaker 1>but then you have to end it with a euphemism,

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<v Speaker 1>So they they have these terms ready at hand. She

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<v Speaker 1>found peace, she passed on, she went to a better place.

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<v Speaker 1>These are the the friendly terms for death. He could

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<v Speaker 1>have just finished as he began by saying and then

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<v Speaker 1>she died screaming, but instead he uses the euphemism, and

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<v Speaker 1>then she found peace. And it's a great contrast. It's

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<v Speaker 1>it's why it's such a wonderful comic, man, But it

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<v Speaker 1>makes you aware of the absurdity of the euphemisms that

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<v Speaker 1>we use in everyday language. Yeah, I feel like in

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<v Speaker 1>researching this episode, we both had to do a lot

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<v Speaker 1>of self examination regarding our own use of euphemisms. Uh,

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<v Speaker 1>you know just how ubiquitous euphemistic language is. It's everywhere.

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<v Speaker 1>It's I bet it's half of all the talk you

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<v Speaker 1>do now. Of course, the concept of a euphemism is,

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<v Speaker 1>if you're not familiar with the word, it just means

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<v Speaker 1>using a friendlier or more acceptable term to express an

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<v Speaker 1>idea that for some reason is taboo or uncomfortable. Yeah,

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<v Speaker 1>it's interesting thinking about it in terms of having a

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<v Speaker 1>four and a half year old in the house because

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<v Speaker 1>he he does not have a really a great use

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<v Speaker 1>of euphemisms. Yet when he's very blunt, right when he'll

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<v Speaker 1>be eating dinner and he'll say I need to go poop,

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<v Speaker 1>I'll be right back. He'll he'll even lay out a

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<v Speaker 1>detailed plan. I'm going to go poop and wash my

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<v Speaker 1>hands and I'm gonna come back and then I'm gonna

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<v Speaker 1>fish eater. And wouldn't it be great if we could

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<v Speaker 1>do that during dinner party? Yeah? No, No, Like if

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<v Speaker 1>an adult did that, you would just think they'd lost

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<v Speaker 1>their mind or just we're the most uncouth firson imaginable, right,

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<v Speaker 1>But but a child is completely free of this. But yeah,

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<v Speaker 1>we would use euphemism. We would say I'm need to

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<v Speaker 1>go use the restroom, I'm going to go make use

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<v Speaker 1>of the laboratory, or maybe we visit the water closet, yeah, like,

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<v Speaker 1>or even I'm going to step out. Yeah, I'm I'm

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<v Speaker 1>gonna Well that that's a weird. I've never heard anyone

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<v Speaker 1>use that I'm going to step out, Like, what are

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<v Speaker 1>you going to do if you're gonna step out? I

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<v Speaker 1>don't know, I mean, obviously something you don't want to

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<v Speaker 1>talk about. Um. Yeah, I tend to fall back on

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<v Speaker 1>I'm gonna go visit the restroom, or I'm gonna use

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<v Speaker 1>the rest room and I'll be right back visit like

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<v Speaker 1>you're gonna have some quality time. Well, I'm keeping it

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<v Speaker 1>vague as to what. I'm not going to give you

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<v Speaker 1>the particulars of what's going to happen. Maybe I'm just

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<v Speaker 1>washing my hands, maybe I need to blow my nose,

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<v Speaker 1>might just stare in the mirror without blinking. Yeah, but

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<v Speaker 1>I'm not gonna say I'm gonna go poop and then

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<v Speaker 1>I will return. I bet there's a lot of stuff

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<v Speaker 1>when you have a kid in the house that you

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<v Speaker 1>have to do euphemistically that you you're used to talking

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<v Speaker 1>more bluntly, maybe with your spouse or partner, but but

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<v Speaker 1>once a kid comes along, you can't say everything the

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<v Speaker 1>way you used to. Well, it's interesting. There's a lot

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<v Speaker 1>of there's a lot of back and forth too with

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<v Speaker 1>kids regarding especially euphemisms regarding the human body, because some

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<v Speaker 1>parents will will fall into this habit of using like

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<v Speaker 1>cutes here less uh less accurate terminology for parts of

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<v Speaker 1>the body, particularly genitalia, which I always find creepy. When

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<v Speaker 1>I hear no offense to parents who do that. I'm

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<v Speaker 1>not actually judging you. I'm that's just my instinctual reaction

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<v Speaker 1>hearing like pp and stuff. It always sounds like, yeah, yeah,

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<v Speaker 1>we try not to do that in our house. I

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<v Speaker 1>mean that everyone everyone can, you know, do their own

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<v Speaker 1>thing by all means. But yeah, we try and say,

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<v Speaker 1>all right, enis testicles, um, et cetera. Because you know,

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<v Speaker 1>I feel it's important for them to have an accurate

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<v Speaker 1>understanding of their body and then to be able to

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<v Speaker 1>describe their body, uh seriously to say, you know a physician. Yeah,

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<v Speaker 1>if they needed to talk to a doctor, they would

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<v Speaker 1>need the correct terms. Yeah. But but that's an area

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<v Speaker 1>where in parenting circles people kind of go on your

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<v Speaker 1>arguments on both sides. Do you do you ever find

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<v Speaker 1>yourself like wanting to curse in front of the child,

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<v Speaker 1>but you have to find another word? Oh yeah, all

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<v Speaker 1>the time. Sometimes I don't find that other word. Um uh.

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<v Speaker 1>This morning, even driving through traffic, and my son reminded me, said,

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<v Speaker 1>they can't hear you. I guess that other drivers cannot

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<v Speaker 1>hear me. That is a perceptive kid. Yeah, but but

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<v Speaker 1>I try, I do try and use certain euphemisms or

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<v Speaker 1>just it's almost easier for me to just come up

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<v Speaker 1>with a nonsense word, so referring to other drivers as

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<v Speaker 1>dumbledoors or calling them crab drivers or something like that.

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<v Speaker 1>Crab drivers. That's because they're kind of scuttling around back

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<v Speaker 1>and forth, side to side instead of going in straight lines.

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<v Speaker 1>Uh Like, I find that easier to do, because sometimes

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<v Speaker 1>it's difficult to make a euphemism stick, because if I'm

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<v Speaker 1>if I'm really irritated with another driver, my brain really

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<v Speaker 1>wants to use, uh, the the F word or or

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<v Speaker 1>the or the S word, or one of these more

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<v Speaker 1>actually profane words from a vocabulary. And there's something about

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<v Speaker 1>a watered down version of it just will not suit. Yeah,

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<v Speaker 1>it seems to have a power, almost a magical power.

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<v Speaker 1>And I think maybe that goes back to some deeply

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<v Speaker 1>rooted part of the cursed tradition in our brains, where

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<v Speaker 1>you know, thousands of years ago, somebody issues a curse,

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<v Speaker 1>they think that that has power. I think it's actually

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<v Speaker 1>doing something. Yeah, the thing gang is not gonna not

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<v Speaker 1>gonna got not gonna do. It's not gonna suit. Fudge

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<v Speaker 1>is not gonna work. So euphemisms in our house. Uh,

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<v Speaker 1>my wife Rachel and I get a lot of enjoyment

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<v Speaker 1>out of talking about our dog in un euphemistic terms

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<v Speaker 1>when people normally would. So one example, when our dog's

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<v Speaker 1>legs and jaws are jerking in his sleep, you know

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<v Speaker 1>he's having a little doggie dreams. I think many dog

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<v Speaker 1>owners would be inclined to say, oh, he's dreaming about

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<v Speaker 1>chasing something, but we would say, oh, he's dreaming about killing,

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<v Speaker 1>which he is. He's definitely dreaming about killing little animals. Yeah,

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<v Speaker 1>that's that's that, that's true. Yeah, I guess I do

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<v Speaker 1>a certain amount of that with our our pet as well.

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<v Speaker 1>I'll give one more example though about about raising a

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<v Speaker 1>child and euphemisms, is that sometimes you still do not

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<v Speaker 1>succeed in really driving home the names for things, and

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<v Speaker 1>without the proper term, sometimes the like the children's name

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<v Speaker 1>for it is going to be totally even more unsuitable.

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<v Speaker 1>So I don't think I drove home properly. You know

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<v Speaker 1>what the anus is to my son, And so one

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<v Speaker 1>day we had some people guess to the house and

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<v Speaker 1>this is something he hadn't even met before. But he

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<v Speaker 1>walks outside, just got it from the nap, and he

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<v Speaker 1>proudly announces quote, uh, it itches where poop comes out

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<v Speaker 1>on my bum and uh, and I think, arguably, like this,

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<v Speaker 1>this is a more uncouth statement. Grantedies four and a half,

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<v Speaker 1>so nobody cares, but still it would be more accurate

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<v Speaker 1>to say my anus itches. Right. But in a way

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<v Speaker 1>what he said was euphemism. Really it's an anti euphemism,

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<v Speaker 1>and we'll get into that in a in a bit.

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<v Speaker 1>The the euphemism is actually cuter there in the situation

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<v Speaker 1>where a kid says it. If the kid had said anus,

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<v Speaker 1>that might have been weirder. Yeah, But if an adult

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<v Speaker 1>had said it itches on my bum where poop comes out,

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<v Speaker 1>then that, you know, you would call the authorities exactly. Okay,

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<v Speaker 1>So uh, let's zoom in on the concept of the

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<v Speaker 1>euphemism and try to figure out what it does, what

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<v Speaker 1>is its role in language apart from the obvious. Now,

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<v Speaker 1>we we did say that it's essentially a nice word.

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<v Speaker 1>It's a word that takes the place of a word that,

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<v Speaker 1>for some reason is is inappropriate offensive. Uh, something people

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<v Speaker 1>don't want to say or think about. Maybe that conjures

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<v Speaker 1>up too concreteive an image. Yeah, I mean, on the

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<v Speaker 1>surface of things, it's don't say that, say this, but

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<v Speaker 1>of course it's it's more than that. A euphemism has

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<v Speaker 1>the power to alter the meaning of the word, or

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<v Speaker 1>at least the spirit and tone of the word. Right.

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<v Speaker 1>It's like a black and white image versus a colorized image.

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<v Speaker 1>Euphemisms allow us to colorize our our linguistic choices to

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<v Speaker 1>a certain extent. And I think we can all think

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<v Speaker 1>of various examples where a euphemism simultaneously makes a word

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<v Speaker 1>less offensive and and yet creep here at the same time,

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<v Speaker 1>such as many of these genitalia euphemisms that we've been

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<v Speaker 1>discussing exactly Yeah pp hearing an adult say it, it's

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<v Speaker 1>creepy even rhymes. Yeah, I would say most genitalia euphemisms, uh,

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<v Speaker 1>kind of sound like that they have this this this

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<v Speaker 1>vibe of being at one point they're they're deflecting us

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<v Speaker 1>from the thing we're talking about, and yet colorize it

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<v Speaker 1>in a way that is is tasteful. Okay, So there

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<v Speaker 1>are a bunch of different ways that you can come

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<v Speaker 1>up with the euphemism, right like you you can put

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<v Speaker 1>it together in several ways. There's a word that people

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<v Speaker 1>have instinctually felt somehow they want to start avoiding saying,

0:12:14.040 --> 0:12:17.320
<v Speaker 1>but they still need the concept in everyday language. You

0:12:17.360 --> 0:12:19.320
<v Speaker 1>still have to be able to refer to the thing

0:12:19.440 --> 0:12:22.400
<v Speaker 1>the word refers to somehow, so you've got to come

0:12:22.480 --> 0:12:24.600
<v Speaker 1>up with a different word. So where do these different

0:12:24.640 --> 0:12:27.319
<v Speaker 1>words come from? Well, you can of course really go

0:12:27.360 --> 0:12:30.559
<v Speaker 1>down the rabbit hole figuring out what sort of euphemisms

0:12:30.600 --> 0:12:33.079
<v Speaker 1>are doing what. But here are some of the basic

0:12:33.120 --> 0:12:38.040
<v Speaker 1>classifications to consider. There's a term of foreign origin, okay,

0:12:38.120 --> 0:12:42.600
<v Speaker 1>like a dairy air or copulation urination. You're using a

0:12:42.640 --> 0:12:47.440
<v Speaker 1>more elegant and uh and in foreign term for what

0:12:47.480 --> 0:12:50.120
<v Speaker 1>you're talking about. In English, a lot of times the

0:12:50.400 --> 0:12:54.040
<v Speaker 1>euphemisms kind of come from Latin constructions more so than

0:12:54.120 --> 0:12:58.559
<v Speaker 1>from the Anglo Saxon constructions, where the the short straightforward

0:12:58.600 --> 0:13:02.160
<v Speaker 1>word sounds kind of rude and concrete, and that the

0:13:02.280 --> 0:13:06.120
<v Speaker 1>Latin origin word sounds more abstract and less like it

0:13:06.240 --> 0:13:10.560
<v Speaker 1>less it's less likely to conjure an image. Another example

0:13:10.600 --> 0:13:14.439
<v Speaker 1>is abbreviations, for instance S O B or food bar.

0:13:14.640 --> 0:13:20.400
<v Speaker 1>These are both examples where we we simply abbreviate a

0:13:20.400 --> 0:13:23.559
<v Speaker 1>a phrase that would otherwise be offensive to some right,

0:13:23.760 --> 0:13:26.120
<v Speaker 1>and I guess in most cases you would still consider

0:13:26.200 --> 0:13:31.000
<v Speaker 1>the abbreviation somewhat offensive, but maybe less so you uh,

0:13:31.040 --> 0:13:32.880
<v Speaker 1>the one I like you made the note of this,

0:13:32.920 --> 0:13:36.600
<v Speaker 1>but I like the idea of using really vague abstractions

0:13:36.640 --> 0:13:42.400
<v Speaker 1>such as doing it, doing it or um. The source

0:13:42.440 --> 0:13:45.880
<v Speaker 1>I was looking at mentioned like situation, like just referring

0:13:45.920 --> 0:13:49.440
<v Speaker 1>to the such and such situation. One that always has

0:13:49.480 --> 0:13:54.040
<v Speaker 1>annoyed me is the situation the situation room? Like what

0:13:54.040 --> 0:13:57.040
<v Speaker 1>what situation is the room for? Is it a war room?

0:13:57.360 --> 0:13:59.120
<v Speaker 1>Because if it's a war room, let's call it a

0:13:59.160 --> 0:14:02.040
<v Speaker 1>war room. Is it an emergency room? Is it let's

0:14:02.120 --> 0:14:04.480
<v Speaker 1>let's call it what it is? The situation room could

0:14:04.520 --> 0:14:08.000
<v Speaker 1>be about anything, okay. There would also be the concept

0:14:08.040 --> 0:14:10.840
<v Speaker 1>of just saying that you don't want to say a thing,

0:14:11.200 --> 0:14:15.480
<v Speaker 1>essentially like unmentionables. Yes, he who should not be named

0:14:15.600 --> 0:14:19.360
<v Speaker 1>right for Lord Voldemort. Uh. And then there of course

0:14:19.520 --> 0:14:24.480
<v Speaker 1>mispronunciations like freaking or god. I guess is gosh darn it?

0:14:24.560 --> 0:14:27.920
<v Speaker 1>One is replacing God with gosh? Does that work? I

0:14:27.960 --> 0:14:32.760
<v Speaker 1>guess it could be like gold gold darn't gold? Aren't it?

0:14:32.360 --> 0:14:36.280
<v Speaker 1>That would be one? Yeah? And then their plays on abbreviation,

0:14:36.480 --> 0:14:41.160
<v Speaker 1>which I really hadn't thought much of, but bull roar

0:14:41.320 --> 0:14:43.960
<v Speaker 1>is one that we actually used recently in talking about

0:14:44.320 --> 0:14:49.480
<v Speaker 1>bs or just to go ahead and bleet meum a bullet, right,

0:14:49.920 --> 0:14:52.160
<v Speaker 1>But I don't think I've ever used barbecue sauce. I

0:14:52.200 --> 0:14:54.600
<v Speaker 1>saw that one listed as well. Where'd you see that?

0:14:54.920 --> 0:14:56.560
<v Speaker 1>It was in one of the papers so that we

0:14:56.560 --> 0:14:58.360
<v Speaker 1>were looking at they mentioned barbecues. So I would like

0:14:58.400 --> 0:15:00.360
<v Speaker 1>to hear from anyone who who says that's just the

0:15:00.400 --> 0:15:02.960
<v Speaker 1>load of barbecue sauce. Barbecue has never heard that. It

0:15:03.040 --> 0:15:05.920
<v Speaker 1>must be a regional, regional thing. What kind of barbecue sauce,

0:15:06.760 --> 0:15:10.960
<v Speaker 1>especially if it's regional North Carolina, South Carolina, I don't know.

0:15:11.360 --> 0:15:14.080
<v Speaker 1>Or beasting. Beasting would be a good one. Oh is

0:15:14.080 --> 0:15:16.320
<v Speaker 1>that actually used? No? I just made that up. I

0:15:16.400 --> 0:15:18.480
<v Speaker 1>was trying to think, what what what could you that's

0:15:18.520 --> 0:15:22.320
<v Speaker 1>even that even has some of the same consonants in it. Yeah, um,

0:15:22.400 --> 0:15:25.880
<v Speaker 1>how about malarkey or maybe malarkey? Is malarkey actually more

0:15:25.920 --> 0:15:29.360
<v Speaker 1>offensive in in its origin? And we're just it's one

0:15:29.360 --> 0:15:31.360
<v Speaker 1>of these things where we don't know what it means anymore.

0:15:31.440 --> 0:15:33.440
<v Speaker 1>I have no idea where it comes from. It would

0:15:33.440 --> 0:15:35.560
<v Speaker 1>be horrible to go look that up later and find

0:15:35.600 --> 0:15:39.040
<v Speaker 1>out it's a deeply offensive term yeah, And you know,

0:15:39.080 --> 0:15:41.280
<v Speaker 1>I feel like that happens a time or two as well.

0:15:41.360 --> 0:15:44.240
<v Speaker 1>We we have something we think is is a euphemism,

0:15:44.280 --> 0:15:48.640
<v Speaker 1>but in reality we're just using a far more offensive

0:15:48.760 --> 0:15:51.600
<v Speaker 1>term than that fewer people are familiar with. Okay, But

0:15:51.680 --> 0:15:55.040
<v Speaker 1>so when you use euphemisms, how however you form the

0:15:55.600 --> 0:15:59.160
<v Speaker 1>new phrase or the new word, you're essentially doing maybe

0:15:59.160 --> 0:16:02.320
<v Speaker 1>three different kind of things, right, Yeah, when you bust

0:16:02.320 --> 0:16:07.200
<v Speaker 1>out euphemism, you may be employing what is called circumlocution

0:16:07.480 --> 0:16:11.240
<v Speaker 1>to to speak around that which cannot be said, ye, circumlocution,

0:16:11.360 --> 0:16:14.800
<v Speaker 1>And that's something we often use in a non euphemistic

0:16:14.880 --> 0:16:16.880
<v Speaker 1>way to like, we use it when we're speaking a

0:16:17.000 --> 0:16:19.280
<v Speaker 1>language we're not very familiar with. If you've ever tried

0:16:19.320 --> 0:16:22.520
<v Speaker 1>to speak another language, you often don't have the word

0:16:22.640 --> 0:16:26.360
<v Speaker 1>for a thing, so instead you circumlocute, You say a

0:16:26.400 --> 0:16:29.880
<v Speaker 1>bunch of things that are sort of explaining the concept

0:16:29.960 --> 0:16:32.760
<v Speaker 1>of the word to try to get to it. But

0:16:33.040 --> 0:16:34.760
<v Speaker 1>this would be a case where you do the same

0:16:34.800 --> 0:16:36.920
<v Speaker 1>thing not because you don't have the word, but because

0:16:36.960 --> 0:16:40.080
<v Speaker 1>you don't want to use the word. Yeah. And another

0:16:40.160 --> 0:16:43.400
<v Speaker 1>example would be a taboo deformation. So we're just we're

0:16:43.440 --> 0:16:46.800
<v Speaker 1>altering the spelling or pronunciation of of that which cannot

0:16:46.800 --> 0:16:51.520
<v Speaker 1>be said, So go fudge yourself, um you mother effort.

0:16:51.760 --> 0:16:54.760
<v Speaker 1>That would be an example of of the use of taboo,

0:16:54.800 --> 0:16:58.000
<v Speaker 1>defamation or gold aren't yeah called aren't it? We're just

0:16:58.000 --> 0:17:01.480
<v Speaker 1>take like thinking, think of the obscenity. Is this clay object,

0:17:01.720 --> 0:17:04.880
<v Speaker 1>and we're just wrenching it into a less profane shape,

0:17:05.200 --> 0:17:07.920
<v Speaker 1>but we still know what its original shape was. It's

0:17:07.920 --> 0:17:11.480
<v Speaker 1>still it's still echoes that form enough for us to

0:17:11.600 --> 0:17:14.639
<v Speaker 1>use it, albeit in a blunted form. Yeah, And I

0:17:14.640 --> 0:17:17.680
<v Speaker 1>guess the other main thing would be sort of robbing

0:17:17.720 --> 0:17:23.639
<v Speaker 1>the word of its power to conjure imagery. Yeah, double speak, right, um,

0:17:23.680 --> 0:17:26.720
<v Speaker 1>making neutral the awful. I think one of the best

0:17:26.720 --> 0:17:30.040
<v Speaker 1>examples of this is to say, uh, the enemy combatant

0:17:30.160 --> 0:17:33.800
<v Speaker 1>was neutralized, which sounds far nicer than we We shot

0:17:33.920 --> 0:17:37.560
<v Speaker 1>Rolf to death and his his family will be without him. Now.

0:17:37.600 --> 0:17:41.320
<v Speaker 1>You know, Rolf was hit with an explosive that resulted

0:17:41.359 --> 0:17:46.840
<v Speaker 1>in complete body deft defragmentation, which I guess is that'd

0:17:46.840 --> 0:17:49.120
<v Speaker 1>be sort of that's kind of a euthanism as well, right,

0:17:49.119 --> 0:17:52.560
<v Speaker 1>but yeah, defragmentation, what would it be? Rolf was hit

0:17:52.640 --> 0:17:58.480
<v Speaker 1>by an explosion that severed many arteries. Yes, but you know,

0:17:58.680 --> 0:18:00.280
<v Speaker 1>it's not that funny. I don't know why, I'm no, no no,

0:18:00.520 --> 0:18:02.159
<v Speaker 1>but it's kind of getting it as we try to

0:18:02.640 --> 0:18:06.200
<v Speaker 1>to dance around Rolf's death, and he even discussed more

0:18:06.200 --> 0:18:09.960
<v Speaker 1>accurately what happened to Rolf. Are some things in life

0:18:10.040 --> 0:18:13.520
<v Speaker 1>almost like too dreadful, Like there's there's no way that language,

0:18:13.760 --> 0:18:19.119
<v Speaker 1>at least brief language, can accurately describe something that that

0:18:19.240 --> 0:18:21.920
<v Speaker 1>is that horrible. I don't know, I mean, it's interesting

0:18:21.960 --> 0:18:25.240
<v Speaker 1>to look at the general categories of things that we

0:18:25.320 --> 0:18:28.520
<v Speaker 1>have euphemisms for. It's not just arbitrary. It's like, it's

0:18:28.560 --> 0:18:31.399
<v Speaker 1>not like we just have euphemisms for anything. We have

0:18:31.480 --> 0:18:35.960
<v Speaker 1>euphemisms usually for terms having to do with the inevitable

0:18:36.000 --> 0:18:41.760
<v Speaker 1>processes of the human body, like like elimination of waste, uh,

0:18:41.880 --> 0:18:45.320
<v Speaker 1>sex and death. Those those are the big things that

0:18:45.359 --> 0:18:49.640
<v Speaker 1>you have euphemisms for, but also for culturally sensitive issues

0:18:49.880 --> 0:18:53.719
<v Speaker 1>like you know, for names of marginalized groups that are

0:18:53.760 --> 0:18:58.800
<v Speaker 1>discriminated against or something like that. Yeah, and uh, you know,

0:18:58.840 --> 0:19:01.440
<v Speaker 1>as well as the the way these things are shadowed.

0:19:01.480 --> 0:19:05.360
<v Speaker 1>And certainly as there's a whole area of business euphemism

0:19:05.520 --> 0:19:09.240
<v Speaker 1>to discussed discussed as well, oh absolutely, yeah. Of course,

0:19:09.240 --> 0:19:12.359
<v Speaker 1>we have a number of different euphemisms to to to

0:19:12.680 --> 0:19:15.679
<v Speaker 1>refer to firing someone, which is kind of the workplace

0:19:15.800 --> 0:19:18.879
<v Speaker 1>version of death right we have. For instance, you may

0:19:18.880 --> 0:19:24.200
<v Speaker 1>have heard about layoffs, downsizing, right sizing. That's like, that's

0:19:24.200 --> 0:19:27.280
<v Speaker 1>a euphemism on top of a euphemism like downsizing. That's

0:19:27.320 --> 0:19:29.679
<v Speaker 1>you know, we're not downsizing, we're right sizing. We're just

0:19:29.920 --> 0:19:33.359
<v Speaker 1>we're just making the organization the correct size for what

0:19:33.400 --> 0:19:37.440
<v Speaker 1>we're doing here. Head count adjustment or head count reduction

0:19:38.200 --> 0:19:42.560
<v Speaker 1>uh an r I F or reduction enforce a realignment.

0:19:43.160 --> 0:19:47.520
<v Speaker 1>These are also so fabulous, wonderful terms that allow UH

0:19:47.640 --> 0:19:51.160
<v Speaker 1>management to do horrible things to people's lives. The words

0:19:51.160 --> 0:19:54.320
<v Speaker 1>about feeling bad about it. The worst is let go.

0:19:54.840 --> 0:19:58.320
<v Speaker 1>It's like you're free. Oh yeah, we had we had

0:19:58.359 --> 0:19:59.720
<v Speaker 1>to let We had to let you go. You should

0:19:59.720 --> 0:20:03.520
<v Speaker 1>be making us right. I think, maybe more than anywhere

0:20:03.560 --> 0:20:06.320
<v Speaker 1>else I go in in my life, the business world

0:20:06.600 --> 0:20:11.159
<v Speaker 1>is absolutely built out of euphemism. So I think a

0:20:11.200 --> 0:20:14.560
<v Speaker 1>reason for this might be that the business relationship is

0:20:14.680 --> 0:20:19.320
<v Speaker 1>essentially a cutthroat relationship most of the time. If employers

0:20:19.400 --> 0:20:22.679
<v Speaker 1>can scam customers or employees out of another nickel and

0:20:22.720 --> 0:20:25.000
<v Speaker 1>get away with it and keep making money. They will

0:20:25.040 --> 0:20:27.960
<v Speaker 1>do it most of the time, and vice versa. You know,

0:20:28.040 --> 0:20:31.400
<v Speaker 1>every everybody in the business relationship is trying to get

0:20:31.400 --> 0:20:34.560
<v Speaker 1>an extra nickel and and give as little as they

0:20:34.600 --> 0:20:38.040
<v Speaker 1>can for it. But at the same time, customers and

0:20:38.080 --> 0:20:41.399
<v Speaker 1>employers and employees interact with one another all the time.

0:20:41.520 --> 0:20:44.200
<v Speaker 1>You have to see your employer on a regular basis.

0:20:44.240 --> 0:20:47.119
<v Speaker 1>I mean most people do. Uh, So they want to

0:20:47.119 --> 0:20:49.760
<v Speaker 1>have pleasant relationships with the people they interact with. So

0:20:49.840 --> 0:20:53.280
<v Speaker 1>you kind of live in this state of denial about

0:20:53.280 --> 0:20:58.160
<v Speaker 1>the heartless, cutthroat principle at the foundation of your work relationships.

0:20:58.680 --> 0:21:01.280
<v Speaker 1>And it's weird trying to be friendly with your boss

0:21:01.320 --> 0:21:03.120
<v Speaker 1>when you're thinking about the fact that your boss could

0:21:03.200 --> 0:21:05.680
<v Speaker 1>fire you at any time, and in some places, for

0:21:05.720 --> 0:21:09.440
<v Speaker 1>any reason. So we we sort of pack our business

0:21:09.480 --> 0:21:14.320
<v Speaker 1>lives with euphemisms to avoid thinking about this cutthroat reality.

0:21:14.359 --> 0:21:17.119
<v Speaker 1>In addition to the euphemisms for firing. One thing I

0:21:17.160 --> 0:21:19.439
<v Speaker 1>was thinking about was, Robert, have you ever noticed that,

0:21:19.520 --> 0:21:22.440
<v Speaker 1>at least in my experience, maybe in years two, businesses

0:21:22.520 --> 0:21:27.800
<v Speaker 1>seem to never want to talk about quote money. Oh yeah, yeah,

0:21:27.960 --> 0:21:30.560
<v Speaker 1>So maybe I'm imagining this, but it seems like money,

0:21:31.160 --> 0:21:34.639
<v Speaker 1>it's always removed to one higher level of abstraction, like

0:21:34.880 --> 0:21:39.440
<v Speaker 1>revenue or returns or something like that. Uh. And it's

0:21:39.520 --> 0:21:43.399
<v Speaker 1>as if talking about money directly would reveal that the

0:21:43.440 --> 0:21:46.880
<v Speaker 1>whole enterprise is kind of tacky at its core, or

0:21:46.960 --> 0:21:51.600
<v Speaker 1>you know, not only revenue but rev ev share, Like

0:21:51.640 --> 0:21:53.399
<v Speaker 1>that's the term that is thrown around a lot in

0:21:53.640 --> 0:21:56.160
<v Speaker 1>our industry now. And yet you talk about rev share

0:21:56.240 --> 0:21:58.159
<v Speaker 1>then it's just an item on on a sheet. But

0:21:58.200 --> 0:22:00.360
<v Speaker 1>if you say, I want you to give me more

0:22:00.400 --> 0:22:02.119
<v Speaker 1>of some of the money that you're getting for the

0:22:02.160 --> 0:22:04.080
<v Speaker 1>thing that I'm making for you so that you can

0:22:04.119 --> 0:22:07.720
<v Speaker 1>make money, uh, then it gets a little less tidy, right,

0:22:07.880 --> 0:22:11.600
<v Speaker 1>It's like, why are you making it like that? It's

0:22:11.600 --> 0:22:14.960
<v Speaker 1>like you've said something really mean when you're just saying

0:22:15.119 --> 0:22:18.440
<v Speaker 1>in direct terms what you're talking about. Yeah. I often

0:22:18.480 --> 0:22:22.200
<v Speaker 1>think about you know, we we've already the studies in

0:22:22.560 --> 0:22:26.800
<v Speaker 1>terms of businesses where corporations are essentially psychopaths. I often,

0:22:27.040 --> 0:22:28.479
<v Speaker 1>and I often think of it in terms of like

0:22:28.880 --> 0:22:34.359
<v Speaker 1>artificial intelligence, uh, beings than various cyberpunk stories. So a

0:22:34.359 --> 0:22:38.159
<v Speaker 1>corporation is essentially this this demon, and this demon is

0:22:38.200 --> 0:22:43.200
<v Speaker 1>bound by whatever chains of law and uh and policy

0:22:43.320 --> 0:22:46.280
<v Speaker 1>and regulations that we can muster to keep it in check.

0:22:46.760 --> 0:22:49.480
<v Speaker 1>And then we we sort of handle it with specialized

0:22:49.560 --> 0:22:53.399
<v Speaker 1>gloves often you know, composed of euphemisms that allow us

0:22:53.480 --> 0:22:57.480
<v Speaker 1>to handle it and benefit from its presence. But there's

0:22:57.520 --> 0:23:01.639
<v Speaker 1>no denying that it's it's horrible demonic nature. It's a

0:23:01.760 --> 0:23:04.880
<v Speaker 1>nice analogy, it's it comes from I guess I read

0:23:04.960 --> 0:23:08.600
<v Speaker 1>one too many Warhammer book and in my time, Oh,

0:23:08.600 --> 0:23:11.639
<v Speaker 1>they have demon gloves for the corporations. Um, we'll know

0:23:11.720 --> 0:23:14.040
<v Speaker 1>they have actual demons sometimes and they're chained up and

0:23:14.080 --> 0:23:18.960
<v Speaker 1>they serve the who is it the witch hunters? Yeah, excellent, Well,

0:23:18.960 --> 0:23:20.560
<v Speaker 1>I think we should take a quick break and when

0:23:20.600 --> 0:23:22.760
<v Speaker 1>we come back, we're going to talk about some of

0:23:22.840 --> 0:23:31.879
<v Speaker 1>the cultural implications of euphemisms. So, yeah, we're talking about

0:23:32.040 --> 0:23:36.600
<v Speaker 1>language here. We have multiple languages throughout the world. Every

0:23:36.640 --> 0:23:40.680
<v Speaker 1>culture is it kind of emerges from its own linguistic world,

0:23:40.920 --> 0:23:44.160
<v Speaker 1>and therefore we have we have different uses of euphemism

0:23:44.200 --> 0:23:48.160
<v Speaker 1>in in different languages. We have different uses of euphemism

0:23:48.160 --> 0:23:51.399
<v Speaker 1>in just different versions of different languages, different dialects, right,

0:23:51.440 --> 0:23:54.399
<v Speaker 1>British English versus American English, and so a lot of

0:23:54.400 --> 0:23:57.080
<v Speaker 1>our reference points are going to be English, but it

0:23:57.240 --> 0:24:00.119
<v Speaker 1>is worth looking into the use of euphemisms may be

0:24:00.119 --> 0:24:04.400
<v Speaker 1>in other languages too. Yeah, two great examples I think

0:24:04.440 --> 0:24:08.199
<v Speaker 1>come from British English and Mandarin Chinese. So the the

0:24:08.200 --> 0:24:11.639
<v Speaker 1>Economists ran a great and naturally unattributed article back in

0:24:13.400 --> 0:24:16.879
<v Speaker 1>um titled making Murder Respectable, and it runs through a

0:24:16.960 --> 0:24:21.240
<v Speaker 1>number of examples of euphemisms that are currently uh or

0:24:21.520 --> 0:24:23.240
<v Speaker 1>or sort of previously in use. I think some of

0:24:23.280 --> 0:24:25.719
<v Speaker 1>the British ones have fallen out of favor. Did you

0:24:25.760 --> 0:24:30.080
<v Speaker 1>notice that nice euphemism. They're unattributed, where the real term

0:24:30.119 --> 0:24:33.520
<v Speaker 1>would be the author's name is not listed. Yeah, you

0:24:33.520 --> 0:24:35.679
<v Speaker 1>can either you would even say the the author is

0:24:35.840 --> 0:24:39.639
<v Speaker 1>anonymous or or not credited for their work. But I

0:24:39.720 --> 0:24:42.399
<v Speaker 1>mean that's the economist business as a whole, separate, separate,

0:24:42.880 --> 0:24:46.439
<v Speaker 1>separate discussion. Uh So, Yeah, we have a number of

0:24:46.480 --> 0:24:50.480
<v Speaker 1>course American euphemisms, which the the author in this uff

0:24:50.880 --> 0:24:53.200
<v Speaker 1>this article points out that these of course just replaced

0:24:53.240 --> 0:24:57.080
<v Speaker 1>non offensive words terms with new non offensive words in terms.

0:24:57.640 --> 0:24:59.480
<v Speaker 1>We'll get into the details on this in a bit,

0:24:59.520 --> 0:25:02.200
<v Speaker 1>but in Hails, something that's that's been referred to as

0:25:02.520 --> 0:25:06.760
<v Speaker 1>the euphemism treadmill right by the linguist and general scholar

0:25:06.800 --> 0:25:10.800
<v Speaker 1>Stephen Pinker. Yeah. Yeah, contemporary, very very much contemporary, still

0:25:10.800 --> 0:25:16.159
<v Speaker 1>commenting on the world we find ourselves in today. British euphemisms,

0:25:16.160 --> 0:25:20.040
<v Speaker 1>on the other hand, they create quote a pleasant sense

0:25:20.119 --> 0:25:25.480
<v Speaker 1>of of complicity between the euphemist and the individual that's

0:25:25.640 --> 0:25:29.159
<v Speaker 1>listening to the euphemist. The first few examples that the

0:25:29.200 --> 0:25:33.080
<v Speaker 1>author rolls outcome from British oh bits. So a drunkard

0:25:33.320 --> 0:25:38.840
<v Speaker 1>will be described as as convivial or cheery that's great, um,

0:25:38.920 --> 0:25:47.800
<v Speaker 1>A niphomaniac is uh has notable vivacity, and in in

0:25:47.960 --> 0:25:52.000
<v Speaker 1>prior times, you would of course encountered a homosexual only

0:25:52.040 --> 0:25:55.680
<v Speaker 1>as a quote confirmed bachelor. With all of these, it's

0:25:55.680 --> 0:25:58.760
<v Speaker 1>almost as if the person using the euphemism and the

0:25:58.800 --> 0:26:01.040
<v Speaker 1>person hearing it are so sort of in on a

0:26:01.119 --> 0:26:04.960
<v Speaker 1>joke together. Yeah, yeah, there's a And that's something that

0:26:05.000 --> 0:26:07.840
<v Speaker 1>the author gets into here too, is you you have

0:26:07.920 --> 0:26:10.840
<v Speaker 1>to be on it on the joke to really understand

0:26:11.280 --> 0:26:17.480
<v Speaker 1>at least proper British, proper British conversation. You have to

0:26:17.520 --> 0:26:19.919
<v Speaker 1>know the cues, otherwise you're gonna have no idea what

0:26:19.960 --> 0:26:22.920
<v Speaker 1>you're talking about. One more from the oh bit world, though,

0:26:23.240 --> 0:26:27.760
<v Speaker 1>is that there's the mysterious burdened by occasional irregularities in

0:26:27.880 --> 0:26:32.280
<v Speaker 1>his private life. Private life, which is delightfully that like

0:26:32.320 --> 0:26:35.920
<v Speaker 1>what what I assume that means scandal scandal ridden life.

0:26:36.000 --> 0:26:39.760
<v Speaker 1>But that's that's a lot sharper. So Yeah. The author

0:26:39.800 --> 0:26:42.400
<v Speaker 1>points out that there are a number of passive cues

0:26:42.520 --> 0:26:50.919
<v Speaker 1>in sort of traditional high British conversation, such as, incidentally, incidentally, Joe, Uh,

0:26:51.040 --> 0:26:53.240
<v Speaker 1>this would mean I am now telling you the purpose

0:26:53.320 --> 0:26:56.800
<v Speaker 1>of this discussion, even though I'm saying incidentally, as if

0:26:56.800 --> 0:26:59.200
<v Speaker 1>this is just an incidental point I want to make,

0:26:59.640 --> 0:27:03.320
<v Speaker 1>I'm actually saying, all right, cut all the crap, this

0:27:03.400 --> 0:27:07.080
<v Speaker 1>is the real reason we're meeting here today. Another one

0:27:07.080 --> 0:27:10.560
<v Speaker 1>that the the author mentions with the greatest respect, with

0:27:10.640 --> 0:27:14.080
<v Speaker 1>the greatest respect, Joe Uh, that means you are mistaken

0:27:14.080 --> 0:27:18.399
<v Speaker 1>and silly, which which which seems to be the complete

0:27:18.440 --> 0:27:20.800
<v Speaker 1>opposite of what you're literally saying. I can think of

0:27:20.840 --> 0:27:24.800
<v Speaker 1>a Southern American equivalent, was that, bless his heart. Bless

0:27:24.840 --> 0:27:27.359
<v Speaker 1>his heart. Yeah, bless his heart. That means sort of

0:27:27.359 --> 0:27:30.080
<v Speaker 1>the opposite of what it said. I think that's a

0:27:30.080 --> 0:27:33.520
<v Speaker 1>great example. Now, the the author of this economist piece

0:27:33.560 --> 0:27:36.520
<v Speaker 1>also pointed out that there are a number of Chinese euphemisms,

0:27:37.000 --> 0:27:41.320
<v Speaker 1>and these, like American euphemisms, often stem from squeamishness. It's

0:27:41.359 --> 0:27:44.320
<v Speaker 1>not proper to be too direct, especially if you might

0:27:44.359 --> 0:27:48.760
<v Speaker 1>offend somebody. So it's this idea of of a polite opacity.

0:27:49.400 --> 0:27:52.600
<v Speaker 1>So instead of turning down an invitation, uh, and this

0:27:52.720 --> 0:27:56.000
<v Speaker 1>might be like a this can be a really formal invitation,

0:27:56.160 --> 0:27:59.520
<v Speaker 1>like you know, a political of a political nature. One

0:27:59.600 --> 0:28:03.000
<v Speaker 1>might be hold that that something is a boufong bian,

0:28:03.359 --> 0:28:07.119
<v Speaker 1>which means not convenient, when that, of course really means

0:28:07.560 --> 0:28:09.800
<v Speaker 1>we're not doing that. That's not happening. So it's not

0:28:09.840 --> 0:28:12.040
<v Speaker 1>like this is a bad time for me. Can we

0:28:12.080 --> 0:28:16.479
<v Speaker 1>reschedule right? It's it's very reminiscent of I imagine everyone

0:28:16.520 --> 0:28:19.920
<v Speaker 1>out there has some friend or acquaintance that's very flaky,

0:28:20.119 --> 0:28:22.600
<v Speaker 1>very wishy washy about their appointments. You say, hey, do

0:28:22.600 --> 0:28:24.880
<v Speaker 1>you want to hang out this week? Let me check

0:28:24.920 --> 0:28:28.000
<v Speaker 1>my calendar. Uh, let me see, I'll get back to you,

0:28:28.000 --> 0:28:31.920
<v Speaker 1>you know, instead of sometimes that means that they sometimes yeah,

0:28:32.000 --> 0:28:34.240
<v Speaker 1>that's that's the thing. And if you didn't, if you

0:28:34.280 --> 0:28:36.919
<v Speaker 1>didn't know better, you might you know, you might have

0:28:37.040 --> 0:28:40.840
<v Speaker 1>a policy an official inquiry with the Chinese government official

0:28:41.160 --> 0:28:43.960
<v Speaker 1>and you and you might say, oh, well it's not convenient,

0:28:44.000 --> 0:28:46.800
<v Speaker 1>I'll try again tomorrow, but no, you're not getting the message.

0:28:46.960 --> 0:28:50.320
<v Speaker 1>It's not convenient, it's not going to happen. Perhaps Ever,

0:28:52.360 --> 0:28:56.040
<v Speaker 1>another example is is one might ask for an explanation

0:28:56.120 --> 0:29:00.320
<v Speaker 1>of something and you might get boching chu, which means, uh,

0:29:00.360 --> 0:29:03.720
<v Speaker 1>I am not clear, which just means you're not going

0:29:03.760 --> 0:29:05.920
<v Speaker 1>to be told like it basically means I can't tell

0:29:05.960 --> 0:29:09.200
<v Speaker 1>you that or I won't tell you that. But it's

0:29:09.200 --> 0:29:12.600
<v Speaker 1>it's it's casting that in the guise of why I'm

0:29:12.600 --> 0:29:15.280
<v Speaker 1>not really clear on the information, but it also kind

0:29:15.280 --> 0:29:17.520
<v Speaker 1>of sounds like I am not clear and that I

0:29:17.560 --> 0:29:21.920
<v Speaker 1>am not I am open, I am open. Yeah, So

0:29:21.960 --> 0:29:23.880
<v Speaker 1>I find it interests and the examples like this in

0:29:24.000 --> 0:29:26.560
<v Speaker 1>every language, and perhaps our listeners out there, if you

0:29:26.560 --> 0:29:29.600
<v Speaker 1>have particular examples you're aware of in a tongue that

0:29:29.640 --> 0:29:31.960
<v Speaker 1>you speak or have some history with, we'd love to

0:29:31.960 --> 0:29:34.720
<v Speaker 1>hear those examples. Oh yeah, I always love hearing the

0:29:35.120 --> 0:29:37.720
<v Speaker 1>different idioms from around the world that we get from listeners.

0:29:38.000 --> 0:29:40.400
<v Speaker 1>One of my favorites was we heard from a listener

0:29:40.440 --> 0:29:44.360
<v Speaker 1>and oh, now I apologize, I can't remember which language

0:29:44.360 --> 0:29:48.520
<v Speaker 1>it was. I think it was Swedish or Norwegian or

0:29:48.600 --> 0:29:54.120
<v Speaker 1>maybe uh, Scandinavian language, and the expression was it was

0:29:54.160 --> 0:29:57.200
<v Speaker 1>an expression that means something is a miss, and the

0:29:57.360 --> 0:30:01.840
<v Speaker 1>term is there are owls in the moss. I love it.

0:30:02.000 --> 0:30:05.560
<v Speaker 1>That's great, there are owls in the moss. That's that's

0:30:05.560 --> 0:30:07.760
<v Speaker 1>pretty good. If you're the one who sent that to us,

0:30:07.840 --> 0:30:10.360
<v Speaker 1>which I still think about that a lot. Thank you

0:30:10.400 --> 0:30:15.120
<v Speaker 1>so much. Okay, Well, for one other arena of of

0:30:15.240 --> 0:30:18.600
<v Speaker 1>the interaction between culture and euphemism, I was thinking about

0:30:18.600 --> 0:30:23.920
<v Speaker 1>what about religious euphemisms? So I sometimes see, here's just

0:30:23.960 --> 0:30:26.160
<v Speaker 1>one example. I want to talk about a few different examples.

0:30:26.360 --> 0:30:31.880
<v Speaker 1>One of them is the way some Christians use euphemism

0:30:31.960 --> 0:30:36.360
<v Speaker 1>to talk about certain doctrines that they haven't explicitly rejected,

0:30:36.760 --> 0:30:41.640
<v Speaker 1>but obviously aren't comfortable talking about directly. And one example

0:30:41.680 --> 0:30:46.320
<v Speaker 1>that I have encountered before is the Christian doctrine of hell. Uh. Now,

0:30:46.320 --> 0:30:48.360
<v Speaker 1>there are many doctrines of hell, and I don't want

0:30:48.400 --> 0:30:51.400
<v Speaker 1>to paint all believers with the same view, but one

0:30:51.720 --> 0:30:55.360
<v Speaker 1>common interpretation throughout the history of the Church is the

0:30:55.440 --> 0:30:58.920
<v Speaker 1>sort of Dante's Inferno interpretation, saying that Dante is more

0:30:59.000 --> 0:31:02.320
<v Speaker 1>or less correct. After death, people who are non Christians

0:31:02.640 --> 0:31:05.960
<v Speaker 1>or people who are unrepentant sinners go to a place

0:31:06.080 --> 0:31:10.600
<v Speaker 1>of eternal torture and agony in fire. And some modern

0:31:10.720 --> 0:31:14.480
<v Speaker 1>Christians explicitly deny that premise. They just don't believe that

0:31:14.600 --> 0:31:17.520
<v Speaker 1>in that or they don't interpret the references to Hell

0:31:17.600 --> 0:31:20.000
<v Speaker 1>that way. Right. Yeah, we actually have an older Stuff

0:31:20.000 --> 0:31:21.880
<v Speaker 1>to Wear your Mind episode on this that that goes

0:31:21.920 --> 0:31:23.800
<v Speaker 1>through some of the theologies, and I think we have

0:31:23.840 --> 0:31:26.720
<v Speaker 1>a we have a list or gallery that I can

0:31:26.800 --> 0:31:28.320
<v Speaker 1>link to on the landing page for this episode of

0:31:28.360 --> 0:31:30.080
<v Speaker 1>Stuff to Bring your Mind dot com. But yeah, you

0:31:30.080 --> 0:31:34.880
<v Speaker 1>have everything from this literal interpretation to annihilation theology, which

0:31:34.920 --> 0:31:37.640
<v Speaker 1>says when you die going to Hell is that simply

0:31:38.080 --> 0:31:43.280
<v Speaker 1>essentially you are consumed. Your soul is just completely obliterated. Yeah,

0:31:43.480 --> 0:31:45.920
<v Speaker 1>you just ceased to be. Yeah. Yeah. And then, of course,

0:31:45.920 --> 0:31:48.959
<v Speaker 1>as you allude to, some some do accept and embrace

0:31:49.000 --> 0:31:51.120
<v Speaker 1>it and say explicitly what they mean, you know, Hell

0:31:51.240 --> 0:31:54.760
<v Speaker 1>is a place of torment, depart from me and everlasting fire.

0:31:55.280 --> 0:31:57.880
<v Speaker 1>But there are some people who at least rhetorically seems

0:31:57.920 --> 0:32:00.960
<v Speaker 1>stuck in the middle. I hear this fairly often. They

0:32:01.000 --> 0:32:04.680
<v Speaker 1>don't reject the doctrine, but they don't want to talk

0:32:04.720 --> 0:32:08.880
<v Speaker 1>about it bluntly. So you get phrases that are things

0:32:09.120 --> 0:32:13.760
<v Speaker 1>like the the unrighteous or the unbeliever will suffer divine

0:32:13.840 --> 0:32:18.200
<v Speaker 1>judgment or something like that. It's euphemistic in nature. You know,

0:32:18.280 --> 0:32:21.080
<v Speaker 1>you haven't rejected the belief, but you just don't want

0:32:21.120 --> 0:32:24.120
<v Speaker 1>to talk about the particulars of it. That's interesting. So

0:32:24.160 --> 0:32:28.280
<v Speaker 1>they're basically they might, for instance, they might believe in

0:32:28.320 --> 0:32:33.720
<v Speaker 1>this uh, this sort of torture uh revenge fantasy of hell,

0:32:34.640 --> 0:32:39.240
<v Speaker 1>but they're using the language of annihilation theology instead as

0:32:39.280 --> 0:32:42.120
<v Speaker 1>a euphemism for what they actually believe, or just not

0:32:42.160 --> 0:32:45.720
<v Speaker 1>being specific about what the judgment entails. Yeah, I mean,

0:32:45.760 --> 0:32:47.560
<v Speaker 1>I think there are there are other terms too. That

0:32:47.640 --> 0:32:50.840
<v Speaker 1>was the first one that came to my mind. It

0:32:50.840 --> 0:32:53.120
<v Speaker 1>ha's such a weird area to consider, right, because so

0:32:53.160 --> 0:32:56.600
<v Speaker 1>many of these when you're using a euphemism for you know,

0:32:56.680 --> 0:32:59.880
<v Speaker 1>your your but you're talking about a thing that has

0:33:00.120 --> 0:33:03.959
<v Speaker 1>a definite reality. There's there's nothing subjective. It's not a

0:33:04.000 --> 0:33:08.000
<v Speaker 1>doctrine or belief, right, there is an objective, but there's

0:33:08.000 --> 0:33:11.880
<v Speaker 1>an objective their objective buttocks, there is an anus. There's

0:33:11.920 --> 0:33:14.480
<v Speaker 1>no denying there no, there no, no, no denying these things.

0:33:14.880 --> 0:33:17.440
<v Speaker 1>But when you get into Hell, they are all these discussions.

0:33:17.480 --> 0:33:20.080
<v Speaker 1>There's there's been, there's a there's a there's a broad

0:33:20.240 --> 0:33:25.560
<v Speaker 1>spectrum of theologies regarding its existence or non existence. I mean,

0:33:25.600 --> 0:33:28.959
<v Speaker 1>I'm I'm personally of the mind that whatever your belief

0:33:29.000 --> 0:33:32.480
<v Speaker 1>about Hell is, you should you should, you should speak

0:33:33.000 --> 0:33:37.640
<v Speaker 1>clearly about it. Another type of religious euphemism, I would say,

0:33:37.880 --> 0:33:40.920
<v Speaker 1>is motivated by a very different type of thing. Instead

0:33:40.920 --> 0:33:45.560
<v Speaker 1>of being uncomfortable with certain concepts or not wanting to

0:33:45.600 --> 0:33:50.560
<v Speaker 1>talk about certain things, it extends from a perception of

0:33:50.640 --> 0:33:54.040
<v Speaker 1>holiness or reverence. And this is the evolution of the

0:33:54.160 --> 0:33:58.440
<v Speaker 1>name of God in Judaism throughout history. So it's not

0:33:58.520 --> 0:34:01.880
<v Speaker 1>that the name of God has changed so much, or

0:34:01.880 --> 0:34:05.280
<v Speaker 1>at least not much in recent history in Judaism, but

0:34:05.360 --> 0:34:08.520
<v Speaker 1>that at certain points throughout history, usage of the name

0:34:08.840 --> 0:34:13.120
<v Speaker 1>has become taboo because of beliefs about not taking the

0:34:13.200 --> 0:34:16.759
<v Speaker 1>name of the Lord in vain. And thus it is

0:34:16.840 --> 0:34:19.160
<v Speaker 1>required to have a new word if you want to

0:34:19.200 --> 0:34:22.720
<v Speaker 1>talk about religious ideas such as your belief in God

0:34:23.200 --> 0:34:26.960
<v Speaker 1>without referencing this word, that you might be using the

0:34:27.000 --> 0:34:29.279
<v Speaker 1>wrong way. And so some of my info here is

0:34:29.320 --> 0:34:32.840
<v Speaker 1>coming from a book on Hebrew and Western the Hebrew

0:34:32.920 --> 0:34:35.799
<v Speaker 1>and Western Christian Name of God by Robert J. Wilkinson.

0:34:36.400 --> 0:34:39.800
<v Speaker 1>But in the Hebrew Bible, the Jewish God has several names.

0:34:39.800 --> 0:34:44.040
<v Speaker 1>You've got names like ale and ale yawn Uh, Eloheim,

0:34:44.920 --> 0:34:48.240
<v Speaker 1>but the most common is Yahweh, the four letter word

0:34:48.320 --> 0:34:52.400
<v Speaker 1>that's often called the tetragrammaton meaning four letters um. And

0:34:52.480 --> 0:34:55.440
<v Speaker 1>at a certain point in the history of Judaism, and

0:34:55.480 --> 0:34:58.400
<v Speaker 1>generally in that the Hellenistic period, you know, the Greek Conquest,

0:34:59.239 --> 0:35:03.080
<v Speaker 1>a taboo on pronouncing the name emerged. And so, to

0:35:03.160 --> 0:35:08.280
<v Speaker 1>quote one story about this origin from the Babylonian Talbot, quote,

0:35:08.840 --> 0:35:11.600
<v Speaker 1>the Greeks, and that's referring to the Seleucid rulers of

0:35:11.640 --> 0:35:14.480
<v Speaker 1>the region at that time, decreed that the name of

0:35:14.520 --> 0:35:18.000
<v Speaker 1>God may not be spoken aloud. But when the Hasmanians,

0:35:18.160 --> 0:35:21.000
<v Speaker 1>and it was a group of Jewish rebels, grew in

0:35:21.080 --> 0:35:24.080
<v Speaker 1>strength and defeated them, they decreed that the name of

0:35:24.120 --> 0:35:27.200
<v Speaker 1>God be used even in contracts. And an example of

0:35:27.239 --> 0:35:29.840
<v Speaker 1>this might be something like by the name of Yahweh,

0:35:29.960 --> 0:35:31.960
<v Speaker 1>I will paint your chicken coop if you give me

0:35:32.000 --> 0:35:36.520
<v Speaker 1>a tray of corn money um and so. But then

0:35:36.840 --> 0:35:39.640
<v Speaker 1>continuing from the Talmud, when the rabbis heard about this,

0:35:39.760 --> 0:35:43.080
<v Speaker 1>they said, tomorrow this person will pay his debt and

0:35:43.120 --> 0:35:46.560
<v Speaker 1>the contract will be thrown on a garbage heap. So

0:35:46.640 --> 0:35:50.400
<v Speaker 1>they forbade its use in contracts. Uh. So it wasn't

0:35:50.440 --> 0:35:53.520
<v Speaker 1>the use of the name that was necessarily inherently wrong.

0:35:53.560 --> 0:35:55.839
<v Speaker 1>It was just that using it in this way for

0:35:55.880 --> 0:36:01.880
<v Speaker 1>sort of everyday purposes made it vulnerable to accidental defilement. Okay,

0:36:02.080 --> 0:36:04.120
<v Speaker 1>so you have, in a sense, you have a very

0:36:04.160 --> 0:36:09.279
<v Speaker 1>secular use of divine terminology and uh and it's not

0:36:09.360 --> 0:36:12.600
<v Speaker 1>proper to throw that around, right, to just make up

0:36:12.600 --> 0:36:14.399
<v Speaker 1>a contract with the name of God, and that you'd

0:36:14.480 --> 0:36:16.360
<v Speaker 1>end up throwing in the trash. It's like if you

0:36:16.440 --> 0:36:20.120
<v Speaker 1>were what's the the the Clive Barker film where you

0:36:20.160 --> 0:36:22.000
<v Speaker 1>say that the name three times and he shows up,

0:36:22.800 --> 0:36:25.680
<v Speaker 1>candy Man, candy Man. Yea, So it's like candy Man.

0:36:25.719 --> 0:36:27.319
<v Speaker 1>Can't you don't want to say candy man all the

0:36:27.320 --> 0:36:29.680
<v Speaker 1>time because he will show up and start killing people.

0:36:29.800 --> 0:36:32.480
<v Speaker 1>You've got a limited number of times you can invoke that. Yeah,

0:36:32.520 --> 0:36:34.440
<v Speaker 1>so we need to have another name for candy Man.

0:36:34.520 --> 0:36:38.880
<v Speaker 1>You call him like, you know, sweet guy, sweet guy. Yeah,

0:36:39.000 --> 0:36:41.640
<v Speaker 1>But then after a while, like there's still a candy

0:36:41.640 --> 0:36:44.839
<v Speaker 1>man is just so magical and so potent that he's

0:36:44.880 --> 0:36:46.760
<v Speaker 1>going to creep into that term as well and start

0:36:46.760 --> 0:36:48.480
<v Speaker 1>popping up when you say that words, So you gotta

0:36:48.480 --> 0:36:51.400
<v Speaker 1>come up with another one. Yeah, But so anyway, going on,

0:36:51.520 --> 0:36:55.520
<v Speaker 1>in the same spirit of avoiding accidental defilements, some Jews

0:36:55.560 --> 0:36:59.880
<v Speaker 1>throughout history have avoided saying the tetragrammaton name out loud,

0:37:00.520 --> 0:37:02.920
<v Speaker 1>even in context where I would think one would assume

0:37:02.920 --> 0:37:05.640
<v Speaker 1>it was probably not being defiled, such as in reading

0:37:05.680 --> 0:37:09.000
<v Speaker 1>of the Torah. So you might have readings allowed from

0:37:09.040 --> 0:37:11.680
<v Speaker 1>the Torah where the reader would come to the four

0:37:11.760 --> 0:37:14.839
<v Speaker 1>letter name of God, and then instead of saying it,

0:37:15.160 --> 0:37:18.440
<v Speaker 1>the reader would substitute something like the word ada and i,

0:37:18.719 --> 0:37:22.600
<v Speaker 1>which means lord or master. But then in time, the

0:37:22.680 --> 0:37:26.560
<v Speaker 1>originally euphemistic ad and i, which was just substituted to

0:37:26.600 --> 0:37:30.040
<v Speaker 1>avoid saying the original name, also came to be charged

0:37:30.080 --> 0:37:33.000
<v Speaker 1>with the original holiness of the name of God. And

0:37:33.080 --> 0:37:35.799
<v Speaker 1>so then later you'd have some Jews referring to God

0:37:35.840 --> 0:37:40.480
<v Speaker 1>as Hashem, meaning the name. So you have this evolutionary

0:37:40.560 --> 0:37:44.800
<v Speaker 1>process by which um a word is used to avoid disrespect.

0:37:44.880 --> 0:37:48.360
<v Speaker 1>But then that word sort of becomes worthy of respect

0:37:48.520 --> 0:37:52.440
<v Speaker 1>in in its own right. But then anyway, So, according

0:37:52.480 --> 0:37:55.520
<v Speaker 1>to the Talmud, sometimes shortly after the conquest of Alexander

0:37:55.560 --> 0:37:59.279
<v Speaker 1>the Great, the High Priest stopped saying the name of

0:37:59.320 --> 0:38:03.040
<v Speaker 1>God when when giving blessings. And in the Missionah, which

0:38:03.080 --> 0:38:06.160
<v Speaker 1>is a work of Jewish rabbinic literature putting down lots

0:38:06.200 --> 0:38:08.879
<v Speaker 1>of Jewish oral traditions into writing, the name of God

0:38:08.920 --> 0:38:13.600
<v Speaker 1>is often avoided and substituted with other words associated with God,

0:38:13.719 --> 0:38:18.560
<v Speaker 1>like Heaven or the place, or the Holy One, blessed

0:38:18.640 --> 0:38:22.759
<v Speaker 1>be he uh and so again, I think these euphemisms

0:38:22.760 --> 0:38:26.560
<v Speaker 1>are interesting because they're not used to avoid mentioning something

0:38:26.680 --> 0:38:31.160
<v Speaker 1>unpleasant or offensive, but to avoid accidental defilement of a

0:38:31.200 --> 0:38:35.000
<v Speaker 1>word that, in this religious concept context, is believed to

0:38:35.080 --> 0:38:37.920
<v Speaker 1>be holy, believed to be treated with reverence and respect.

0:38:38.840 --> 0:38:42.320
<v Speaker 1>That's interesting because I think it's easy to to believe

0:38:42.400 --> 0:38:44.680
<v Speaker 1>that you just have all these different names for for

0:38:44.840 --> 0:38:48.960
<v Speaker 1>God solely because hey, God's really cool, really important and

0:38:49.000 --> 0:38:52.680
<v Speaker 1>has all these uh, these these different points in time

0:38:52.719 --> 0:38:55.120
<v Speaker 1>where people are considering it, and therefore they need a

0:38:55.120 --> 0:38:57.279
<v Speaker 1>different name for it, uh, you know. And then we

0:38:57.280 --> 0:39:00.400
<v Speaker 1>see that that sort of loose interpretation reflect did in

0:39:01.080 --> 0:39:04.719
<v Speaker 1>our discussion of unreal deities, where so like Goes, Goes

0:39:04.800 --> 0:39:08.760
<v Speaker 1>or the Ghazarian has several different names and Ghostbusters, Um,

0:39:08.800 --> 0:39:11.520
<v Speaker 1>probably just because Goes are is cool and needs a

0:39:11.600 --> 0:39:16.160
<v Speaker 1>number of names, right, Yeah, it's true like you've lost

0:39:16.200 --> 0:39:20.760
<v Speaker 1>the original, uh, the original rationale for all this diversification,

0:39:21.000 --> 0:39:24.000
<v Speaker 1>but you've still got the process. It's a cargo cult

0:39:24.040 --> 0:39:27.960
<v Speaker 1>of naming deity. But I was just wondering, are there

0:39:28.000 --> 0:39:31.399
<v Speaker 1>similar euphemisms and other religions too, for for either one

0:39:31.480 --> 0:39:35.520
<v Speaker 1>for talking about concepts that might be uncomfortable to some believers,

0:39:35.600 --> 0:39:39.760
<v Speaker 1>yet they haven't been fully rejected or talking about things

0:39:39.800 --> 0:39:43.279
<v Speaker 1>that cannot be named out of respect. Yeah, we we

0:39:43.400 --> 0:39:45.400
<v Speaker 1>briefly talked about this before we came in here, and

0:39:45.440 --> 0:39:48.160
<v Speaker 1>we had a hard time nailing down another example. We

0:39:48.160 --> 0:39:50.680
<v Speaker 1>we talked about the devil a little bit, but I

0:39:50.719 --> 0:39:53.760
<v Speaker 1>think that's not exactly the same. It's not because there's

0:39:53.760 --> 0:39:56.799
<v Speaker 1>this there's this timeline in our development of of of

0:39:56.880 --> 0:39:59.160
<v Speaker 1>the devil as a concept that's really kind of similar

0:39:59.160 --> 0:40:03.640
<v Speaker 1>to our concept of l where the devil as the

0:40:03.680 --> 0:40:06.680
<v Speaker 1>sort of popular conception of the western devil or even

0:40:06.680 --> 0:40:10.040
<v Speaker 1>like the classical devil or the or the Miltonian devil

0:40:10.160 --> 0:40:13.280
<v Speaker 1>or Dante's devil, Like, these are all vastly different things,

0:40:13.320 --> 0:40:16.480
<v Speaker 1>and they occur at different points in our evolving conception

0:40:16.680 --> 0:40:20.640
<v Speaker 1>of the devil, and even just been a biblical basis. Uh,

0:40:20.800 --> 0:40:23.080
<v Speaker 1>you go back to say the Book of Job, like,

0:40:23.160 --> 0:40:26.560
<v Speaker 1>that's not the devil, that's that's some guy who works

0:40:26.600 --> 0:40:30.600
<v Speaker 1>for God. That's called Satan that I believe stems from

0:40:30.640 --> 0:40:35.320
<v Speaker 1>the Hebraic Hasitan, which was just a court role. Yeah, exactly.

0:40:35.360 --> 0:40:38.920
<v Speaker 1>But then I think we've also not, um, we've not

0:40:39.040 --> 0:40:41.759
<v Speaker 1>had the same kind of evolution because the devil is

0:40:41.760 --> 0:40:46.120
<v Speaker 1>not really considered holy. So yeah, in fact, there's often

0:40:46.160 --> 0:40:49.080
<v Speaker 1>the the the opposite effort to to really cast the

0:40:49.080 --> 0:40:51.759
<v Speaker 1>devil down instead refer to refer to it as a

0:40:51.760 --> 0:40:55.120
<v Speaker 1>worm or or what have you. Sometimes we should do

0:40:55.160 --> 0:40:57.400
<v Speaker 1>a history of the Devil show. Oh yeah, we should.

0:40:57.760 --> 0:41:00.080
<v Speaker 1>But anyway, so I want to move on yet and

0:41:00.280 --> 0:41:08.680
<v Speaker 1>from one totally on uncontroversial subject religion to another one politics. Um. So,

0:41:08.800 --> 0:41:13.839
<v Speaker 1>there is definitely a strong cultural import of euphemism in politics.

0:41:14.000 --> 0:41:16.360
<v Speaker 1>And this is this probably won't come as a surprise

0:41:16.400 --> 0:41:18.440
<v Speaker 1>to you, but exactly how it works out, you might

0:41:18.480 --> 0:41:22.480
<v Speaker 1>be a little fuzzy on. And this is something that is, uh,

0:41:23.000 --> 0:41:25.640
<v Speaker 1>you can definitely find explored in a really lucid and

0:41:25.680 --> 0:41:30.480
<v Speaker 1>fascinating way in the nineteen forty six essay by George Orwell,

0:41:30.640 --> 0:41:35.200
<v Speaker 1>the English journalist and critic called Politics and the English Language.

0:41:35.840 --> 0:41:38.440
<v Speaker 1>And in this essay, which by the way, is a

0:41:38.440 --> 0:41:40.160
<v Speaker 1>lot of people might have read it in college as

0:41:40.200 --> 0:41:42.279
<v Speaker 1>sort of just like a writing style essay. But I

0:41:42.320 --> 0:41:44.800
<v Speaker 1>think it's a great read. It's just fun to read.

0:41:44.880 --> 0:41:48.319
<v Speaker 1>He's got a great writing style, uh. In anyway, In

0:41:48.360 --> 0:41:51.600
<v Speaker 1>this essay, Orwell lays out a series of criticisms as

0:41:51.640 --> 0:41:55.239
<v Speaker 1>what he saw as the deterioration of the quality of

0:41:55.280 --> 0:41:58.560
<v Speaker 1>published writing in English in his time. So he's coming

0:41:58.680 --> 0:42:01.359
<v Speaker 1>right out of World War Two. You know, You've you've

0:42:01.360 --> 0:42:05.600
<v Speaker 1>got a you've got a victorious Soviet Union to deal with.

0:42:06.000 --> 0:42:08.720
<v Speaker 1>You've just you've just had the fall of the Nazi regime.

0:42:09.480 --> 0:42:13.280
<v Speaker 1>The world has been in chaos for a while. But anyway,

0:42:13.320 --> 0:42:15.800
<v Speaker 1>he so he's talking about in this in this climate,

0:42:16.360 --> 0:42:19.360
<v Speaker 1>the English language has really been put through the ringer.

0:42:19.600 --> 0:42:21.640
<v Speaker 1>Oh and I just used a cliche that he would

0:42:21.640 --> 0:42:24.640
<v Speaker 1>aborre because he attacks the use of cliches like that

0:42:24.719 --> 0:42:28.680
<v Speaker 1>in his essay. But in one famous passage, or Well

0:42:28.719 --> 0:42:32.960
<v Speaker 1>translates a well written verse from the King James Bible

0:42:33.040 --> 0:42:37.480
<v Speaker 1>translation of the Book of Ecclesiastes into the style he's

0:42:37.560 --> 0:42:41.200
<v Speaker 1>referring to in modern English. And so I just got

0:42:41.200 --> 0:42:43.960
<v Speaker 1>to read this because it's too good. The King James

0:42:44.000 --> 0:42:48.279
<v Speaker 1>Bible says, I returned and saw under the sun, that

0:42:48.360 --> 0:42:51.640
<v Speaker 1>the race is not to the swift, nor the battle

0:42:51.719 --> 0:42:56.000
<v Speaker 1>to the strong, neither yet bred to the wise, nor

0:42:56.120 --> 0:43:00.279
<v Speaker 1>yet riches to men of understanding, nor yet favor men

0:43:00.360 --> 0:43:06.400
<v Speaker 1>of skill. But time and chance happeneth to them all. Okay,

0:43:06.600 --> 0:43:10.920
<v Speaker 1>Orwell's rewriting of that in modern English is objective. Considerations

0:43:10.960 --> 0:43:14.960
<v Speaker 1>of contemporary phenomena compel the conclusion that success or failure

0:43:14.960 --> 0:43:19.440
<v Speaker 1>in competitive activities exhibits no tendency to be commensurate with

0:43:19.520 --> 0:43:23.400
<v Speaker 1>innate capacity, but that a considerable element of the unpredictable

0:43:23.520 --> 0:43:28.440
<v Speaker 1>must invariably be taken into account. Now it does communicate

0:43:28.520 --> 0:43:32.239
<v Speaker 1>the same sense basically, right. Yeah, I almost feel like

0:43:32.239 --> 0:43:36.960
<v Speaker 1>like his translation of it is better. Maybe it I

0:43:36.960 --> 0:43:40.000
<v Speaker 1>think maybe it just comes from reading too many, you know,

0:43:40.560 --> 0:43:44.279
<v Speaker 1>god awful peer of viewed papers for work. But but

0:43:44.360 --> 0:43:47.200
<v Speaker 1>I feel like that when kind of drove home a little,

0:43:47.239 --> 0:43:49.799
<v Speaker 1>a little, a little easier for me. Oh man, I

0:43:49.840 --> 0:43:53.799
<v Speaker 1>can't agree with you here, Robert. That is awful. Come on, yeah, hey,

0:43:53.960 --> 0:43:57.400
<v Speaker 1>you know okay, Well anyway, so so Orwell goes on

0:43:57.480 --> 0:44:00.720
<v Speaker 1>to say in in his main characterization that quote modern

0:44:00.800 --> 0:44:03.560
<v Speaker 1>writing at its worst does not consist in picking out

0:44:03.600 --> 0:44:06.960
<v Speaker 1>words for the sake of their meaning and inventing images

0:44:07.000 --> 0:44:10.239
<v Speaker 1>in order to make the meaning clearer. It consists in

0:44:10.400 --> 0:44:13.759
<v Speaker 1>coming together long strips of words which have already been

0:44:13.800 --> 0:44:17.000
<v Speaker 1>set in order by someone else, and making the results

0:44:17.040 --> 0:44:21.040
<v Speaker 1>presentable by sheer humbug. The attraction of this way of

0:44:21.040 --> 0:44:24.680
<v Speaker 1>writing is that it is easy, and I think there's

0:44:24.719 --> 0:44:27.640
<v Speaker 1>some truth to that, like that, when you use these

0:44:27.719 --> 0:44:33.240
<v Speaker 1>sort of cliches and bloated phrases, it writing comes very naturally.

0:44:33.320 --> 0:44:35.360
<v Speaker 1>You don't have to think as much about the images

0:44:35.480 --> 0:44:37.480
<v Speaker 1>or the words you're choosing as you do when you

0:44:37.520 --> 0:44:43.160
<v Speaker 1>try to write things in a simpler, uh more concrete way. Well,

0:44:43.280 --> 0:44:46.120
<v Speaker 1>I mean there's this second example. I was. I instantly

0:44:46.200 --> 0:44:48.480
<v Speaker 1>thought of peer of viewed papers because there is this

0:44:48.920 --> 0:44:54.760
<v Speaker 1>this often very specific, clinical, technical discussion of what's going on. Often,

0:44:54.920 --> 0:44:57.080
<v Speaker 1>you know, not not all the time, but sometimes this

0:44:57.120 --> 0:45:01.279
<v Speaker 1>can feel a bit soulless, but you can you can

0:45:01.320 --> 0:45:04.120
<v Speaker 1>read it and you you basically you basically know what

0:45:04.160 --> 0:45:09.360
<v Speaker 1>they're talking about in in great detail, and there's less

0:45:09.400 --> 0:45:14.600
<v Speaker 1>interpretation involved. And so yeah, it's it's a less creative venture, uh,

0:45:14.640 --> 0:45:17.759
<v Speaker 1>either to to write or to read. But is it

0:45:17.880 --> 0:45:21.080
<v Speaker 1>more exact? I don't know if it is. And I

0:45:21.120 --> 0:45:23.239
<v Speaker 1>think Well or Well might disagree with you, but I

0:45:23.280 --> 0:45:25.040
<v Speaker 1>would like to hear what you think. When season so,

0:45:25.120 --> 0:45:26.919
<v Speaker 1>I want to get to his main argument. Then maybe

0:45:26.920 --> 0:45:29.000
<v Speaker 1>you can come back and flog or Well for me.

0:45:29.560 --> 0:45:32.760
<v Speaker 1>So for Orwell, the decline in the quality of writing

0:45:32.840 --> 0:45:36.840
<v Speaker 1>was not just an esthetic concern. It's not just bad

0:45:37.040 --> 0:45:41.360
<v Speaker 1>writing that is less enjoyable to read. It is actually

0:45:41.400 --> 0:45:47.040
<v Speaker 1>a threat against truth, freedom and social democracy. English quote

0:45:47.080 --> 0:45:51.279
<v Speaker 1>becomes ugly and inaccurate because our thoughts are foolish, but

0:45:51.600 --> 0:45:54.879
<v Speaker 1>the slovenly of our language makes it easier for us

0:45:54.920 --> 0:45:58.600
<v Speaker 1>to have foolish thoughts. And so if you've read Orwell's

0:45:58.680 --> 0:46:01.279
<v Speaker 1>novel novel nine or Robert, I assume you've read in

0:46:01.320 --> 0:46:05.040
<v Speaker 1>nineteen eighty four, Yeah, you'll recall that at the time

0:46:05.040 --> 0:46:08.160
<v Speaker 1>of the story takes place, the totalitarian government in the

0:46:08.239 --> 0:46:12.080
<v Speaker 1>novel working under Big Brother is engaged in the creation

0:46:12.120 --> 0:46:15.000
<v Speaker 1>of a new form of English known as new speak

0:46:15.760 --> 0:46:18.840
<v Speaker 1>and uh. In In Politics and Language, Orwell says quote,

0:46:18.880 --> 0:46:23.040
<v Speaker 1>if thought corrupts language, language can also corrupt thought. And

0:46:23.200 --> 0:46:26.200
<v Speaker 1>new Speak in in nineteen eighty four very much embodies this.

0:46:26.800 --> 0:46:29.279
<v Speaker 1>It reflects. I think what Orwell saw is the political

0:46:29.400 --> 0:46:33.840
<v Speaker 1>power of language. Essentially, control the use of language, and

0:46:33.880 --> 0:46:37.359
<v Speaker 1>you control how people think, control how people think, and

0:46:37.400 --> 0:46:40.560
<v Speaker 1>you command them to your purpose. Uh. And So I

0:46:40.560 --> 0:46:43.640
<v Speaker 1>want to read one long ish quote from Politics in

0:46:43.680 --> 0:46:46.440
<v Speaker 1>the English Language where he really gets to how euphemisms

0:46:46.440 --> 0:46:50.760
<v Speaker 1>are used in political writing and political journalism. So here's

0:46:50.760 --> 0:46:54.600
<v Speaker 1>the quote, with a few abridgements for length. In our time,

0:46:54.680 --> 0:46:59.279
<v Speaker 1>political speech and writing are largely the defense of the indefensible.

0:47:00.040 --> 0:47:04.840
<v Speaker 1>Thus political language has to consist largely of euphemism, question, begging,

0:47:04.960 --> 0:47:09.959
<v Speaker 1>and sheer, cloudy vagueness. Defenseless villages are bombarded from the air.

0:47:10.280 --> 0:47:13.480
<v Speaker 1>The inhabitants are driven out into the countryside, the cattle

0:47:13.560 --> 0:47:17.680
<v Speaker 1>machine gunned, the huts set on fire with incendiary bullets.

0:47:17.719 --> 0:47:22.440
<v Speaker 1>This is called pacification. Millions of peasants are robbed of

0:47:22.480 --> 0:47:25.120
<v Speaker 1>their farms and sent trudging along the roads with no

0:47:25.239 --> 0:47:28.560
<v Speaker 1>more than they can carry. This is called transfer of

0:47:28.640 --> 0:47:34.319
<v Speaker 1>the population or rectification of frontiers. People are imprisoned for

0:47:34.440 --> 0:47:36.919
<v Speaker 1>years without trial, shot in the back of the neck,

0:47:37.040 --> 0:47:40.520
<v Speaker 1>or sent to die of scurvy and arctic lumber camps.

0:47:41.000 --> 0:47:46.120
<v Speaker 1>This is called elimination of unreliable elements. Such phraseology is

0:47:46.160 --> 0:47:49.359
<v Speaker 1>needed if one wants to name things without calling up

0:47:49.440 --> 0:47:54.000
<v Speaker 1>mental pictures of them. Consider, for instance, some comfortable English

0:47:54.000 --> 0:47:58.359
<v Speaker 1>professor defending Russian totalitarianism, and he's talking about Stalinism. There

0:47:59.719 --> 0:48:02.879
<v Speaker 1>he cannot say outright, I believe in killing off your

0:48:02.880 --> 0:48:06.680
<v Speaker 1>opponents when you can get good results by doing so. Probably,

0:48:06.760 --> 0:48:10.640
<v Speaker 1>therefore he will say something like this, while freely conceding

0:48:10.680 --> 0:48:14.160
<v Speaker 1>that the Soviet regime exhibits certain features with which the

0:48:14.239 --> 0:48:17.719
<v Speaker 1>humanitarian may be inclined to deplore, we must, i think,

0:48:17.719 --> 0:48:20.560
<v Speaker 1>agree that a certain curtailment of the right to political

0:48:20.600 --> 0:48:25.359
<v Speaker 1>opposition is an unavoidable concommitant of transitional periods, and that

0:48:25.400 --> 0:48:28.000
<v Speaker 1>the rigors which the Russian people have been called upon

0:48:28.080 --> 0:48:31.200
<v Speaker 1>to undergo have been amply justified in the sphere of

0:48:31.280 --> 0:48:36.920
<v Speaker 1>concrete achievement. The inflated style itself is a kind of euphemism.

0:48:36.920 --> 0:48:39.799
<v Speaker 1>A mass of Latin words falls upon the facts like

0:48:39.920 --> 0:48:44.439
<v Speaker 1>soft snow, blurring the outline and covering up all the details.

0:48:45.400 --> 0:48:47.319
<v Speaker 1>So what do you think about that, Robert No, I mean,

0:48:47.400 --> 0:48:49.919
<v Speaker 1>I I agree with that. It's it guess it comes

0:48:49.960 --> 0:48:53.080
<v Speaker 1>down to like this kind of this kind of writing

0:48:53.800 --> 0:48:58.520
<v Speaker 1>they were talking about, is it's essentially writing like a

0:48:58.560 --> 0:49:04.840
<v Speaker 1>machine and and inviting the reader to think about the

0:49:04.840 --> 0:49:07.680
<v Speaker 1>the topic like a machine with sort of this with

0:49:07.680 --> 0:49:10.759
<v Speaker 1>without any of these human touches. That that that add

0:49:10.840 --> 0:49:13.920
<v Speaker 1>humanity to the subject matter, which in a I think

0:49:14.160 --> 0:49:17.359
<v Speaker 1>in a scientific environment like or certainly, and then say

0:49:17.360 --> 0:49:21.520
<v Speaker 1>a study about E. Coli in a in a lab experiment,

0:49:22.000 --> 0:49:25.200
<v Speaker 1>that's perfectly that's perfectly fair. Like that's the way to

0:49:25.239 --> 0:49:27.520
<v Speaker 1>do it. But of course, when you when you're getting

0:49:27.560 --> 0:49:31.280
<v Speaker 1>into um, you know, affairs of politics and war certainly,

0:49:31.760 --> 0:49:35.640
<v Speaker 1>um even domestic politics. You know, the people's lives hang

0:49:35.680 --> 0:49:38.879
<v Speaker 1>in the balance, and if you distance yourself with language enough,

0:49:39.000 --> 0:49:40.799
<v Speaker 1>then you don't have to deal with the the the

0:49:40.840 --> 0:49:44.080
<v Speaker 1>actual flesh and blood ramifications of what you're talking about.

0:49:44.960 --> 0:49:47.759
<v Speaker 1>But then the other side of that is it's somebody's

0:49:47.880 --> 0:49:51.520
<v Speaker 1>job right to make a better killing machine. It's somebody's

0:49:51.640 --> 0:49:55.880
<v Speaker 1>job to uh to to cut how the funding of

0:49:55.920 --> 0:49:59.719
<v Speaker 1>public housing. You know, so of course they're going to

0:49:59.800 --> 0:50:01.759
<v Speaker 1>try and do it in a way that makes them

0:50:01.760 --> 0:50:06.000
<v Speaker 1>feel less ikey, right, I mean so Orwell says political language.

0:50:06.280 --> 0:50:08.920
<v Speaker 1>Uh and he says that this comes from both sides,

0:50:08.960 --> 0:50:13.320
<v Speaker 1>from conservatives to anarchists. Is designed to make lies sound

0:50:13.400 --> 0:50:17.319
<v Speaker 1>truthful and murder respectable, and to give an appearance of

0:50:17.400 --> 0:50:20.960
<v Speaker 1>solidity to pure wind. And I think there is a

0:50:21.000 --> 0:50:24.279
<v Speaker 1>lot of truth to that. Yeah, that you I mean,

0:50:24.320 --> 0:50:26.719
<v Speaker 1>I understand the need for it. I'm not saying that

0:50:26.800 --> 0:50:30.880
<v Speaker 1>it has done purely out of calculating malice. There there

0:50:30.920 --> 0:50:35.360
<v Speaker 1>are people who work in in government who do things

0:50:35.440 --> 0:50:38.279
<v Speaker 1>that you would probably think of as bad, but who

0:50:38.280 --> 0:50:41.359
<v Speaker 1>don't think of themselves as bad people. And so they

0:50:41.400 --> 0:50:43.000
<v Speaker 1>have they have they've got to come up with some

0:50:43.080 --> 0:50:46.080
<v Speaker 1>way of getting around this. And it's this circumlocution, or

0:50:46.080 --> 0:50:50.160
<v Speaker 1>it's this neutralizing language, like we talked about earlier, coming

0:50:50.239 --> 0:50:53.719
<v Speaker 1>up with these abstract terminologies, naming things in terms of

0:50:53.800 --> 0:50:58.640
<v Speaker 1>processes rather than of consequences. You know, Uh, it's not

0:50:58.680 --> 0:51:01.920
<v Speaker 1>that we killed a guy, but the enemy was neutralized

0:51:02.440 --> 0:51:04.279
<v Speaker 1>and for or well, you know, I think these types

0:51:04.320 --> 0:51:07.440
<v Speaker 1>of phrases and euphemisms are they're not limited to the

0:51:07.520 --> 0:51:10.680
<v Speaker 1>rulers themselves right, that they're not limited just two people

0:51:10.920 --> 0:51:14.319
<v Speaker 1>who want to justify themselves in tyranny and stupefy the

0:51:14.360 --> 0:51:18.760
<v Speaker 1>masses with this lullaby of empty, denatured language. They're also

0:51:18.960 --> 0:51:22.080
<v Speaker 1>used by people who should know better, people who who

0:51:22.160 --> 0:51:25.600
<v Speaker 1>might even be critical of those in power. Euphemisms and

0:51:25.680 --> 0:51:30.200
<v Speaker 1>mushy phrases are used, he emphasizes, because they're easy. They

0:51:30.239 --> 0:51:34.200
<v Speaker 1>make writing easier, and they make thinking about concepts easier.

0:51:34.600 --> 0:51:38.520
<v Speaker 1>Euphemisms are like a lubricant that just allows you to

0:51:38.719 --> 0:51:42.759
<v Speaker 1>easily insert your mind into a conversation without struggling with

0:51:42.840 --> 0:51:46.319
<v Speaker 1>the most difficult implications of it. And for or well,

0:51:46.440 --> 0:51:50.759
<v Speaker 1>this is not just applicable to these political euphemisms, you know,

0:51:50.840 --> 0:51:53.600
<v Speaker 1>for killing and and and these horrible acts, but it

0:51:53.680 --> 0:51:57.239
<v Speaker 1>goes into everyday conversation. So he writes quote phrases like

0:51:57.600 --> 0:52:03.560
<v Speaker 1>a not unjustifiable assumption leaves much to be desired, would

0:52:03.560 --> 0:52:07.120
<v Speaker 1>serve no good purpose, A consideration which we should do

0:52:07.200 --> 0:52:10.879
<v Speaker 1>well to bear in mind. Are a continuous and he says,

0:52:10.920 --> 0:52:15.080
<v Speaker 1>those are a continuous temptation, A packet of aspirins always

0:52:15.080 --> 0:52:18.120
<v Speaker 1>at one's elbow, And I really do like that idea

0:52:18.160 --> 0:52:23.239
<v Speaker 1>of the euphemism as a painkiller. Yeah, it makes me think, well, yeah,

0:52:23.440 --> 0:52:28.240
<v Speaker 1>I'm instantly thinking of of of various recent examples of

0:52:28.239 --> 0:52:31.920
<v Speaker 1>of strong statements about about war and the use of

0:52:31.960 --> 0:52:36.160
<v Speaker 1>warm in a political climate. And here I'm using euphemisms

0:52:36.200 --> 0:52:39.920
<v Speaker 1>already to to talk about it. But it's it's like,

0:52:40.000 --> 0:52:42.440
<v Speaker 1>it's like, if you have this sentence where you're going

0:52:42.480 --> 0:52:46.359
<v Speaker 1>to say, we are going to eliminate enemy combatants a right,

0:52:46.640 --> 0:52:49.000
<v Speaker 1>and if you if you start removing some of the

0:52:49.040 --> 0:52:52.799
<v Speaker 1>euphemisms there, you still have to try and make that

0:52:53.120 --> 0:52:57.600
<v Speaker 1>unacceptable sentence to whoever whoever is saying or um or

0:52:57.640 --> 0:53:01.520
<v Speaker 1>listening to it. So if if you replace eliminate with kill,

0:53:01.800 --> 0:53:06.680
<v Speaker 1>if you replace eliminate with with you know, um, carpet

0:53:06.760 --> 0:53:08.640
<v Speaker 1>bomb or something like that, and if you were put

0:53:08.840 --> 0:53:11.279
<v Speaker 1>then you're still going to have to try and make

0:53:11.320 --> 0:53:13.640
<v Speaker 1>it a sentence that you can live with. And sometimes

0:53:13.680 --> 0:53:16.040
<v Speaker 1>that comes. So what else can you change in that sentence?

0:53:16.400 --> 0:53:20.480
<v Speaker 1>You can change enemy combatants to barbarians, you can, or

0:53:20.520 --> 0:53:24.680
<v Speaker 1>any other various form that also dehumanizes what's going on.

0:53:25.320 --> 0:53:29.560
<v Speaker 1>But by point should by changing the direction of the dehumanization, right, Well,

0:53:29.560 --> 0:53:32.360
<v Speaker 1>that would be what was what is known as a dysphemism. R.

0:53:32.880 --> 0:53:35.719
<v Speaker 1>There's that. How you pronounce it? A euphemism would be

0:53:35.760 --> 0:53:39.879
<v Speaker 1>you know it's euphemism comes from you meaning good and

0:53:40.239 --> 0:53:46.000
<v Speaker 1>female female meaning speech. So a dysphemism is the opposite. Essentially,

0:53:46.000 --> 0:53:49.440
<v Speaker 1>you're you're taking a concept that's inherently neutral and applying

0:53:49.480 --> 0:53:53.880
<v Speaker 1>a term to it that is a bad filtering terms.

0:53:54.000 --> 0:53:57.400
<v Speaker 1>It essentially filters out the good imagery or things you

0:53:57.480 --> 0:54:03.359
<v Speaker 1>might associate with a thing and gives it bad connotations. Well,

0:54:03.400 --> 0:54:06.800
<v Speaker 1>what's a good example here of a dispimism for our listeners?

0:54:07.000 --> 0:54:09.640
<v Speaker 1>How about? How about somebody is not happy with a

0:54:09.719 --> 0:54:11.960
<v Speaker 1>deal that they made. You know, they bought a car

0:54:12.040 --> 0:54:14.640
<v Speaker 1>or something, and they say I got ripped off. Oh,

0:54:15.320 --> 0:54:17.239
<v Speaker 1>And to take it a step further, they would say,

0:54:17.280 --> 0:54:19.880
<v Speaker 1>oh I got screwed. Yeah, I really got screwed in

0:54:19.920 --> 0:54:23.279
<v Speaker 1>that deal. Did you really get quote unquote screwed in

0:54:23.360 --> 0:54:26.320
<v Speaker 1>any of the various interpretations there? No, you just bought

0:54:26.400 --> 0:54:29.200
<v Speaker 1>something and you you later regretted how much you spent

0:54:29.320 --> 0:54:31.480
<v Speaker 1>on it or something. But they they have used the

0:54:31.520 --> 0:54:35.880
<v Speaker 1>screws on my hands and my fingers, and now I

0:54:35.880 --> 0:54:38.040
<v Speaker 1>have lost the ability to write. Oh is that for

0:54:38.200 --> 0:54:41.680
<v Speaker 1>thumb screws. Yay, I'm thinking of a very medieval interpretation. Okay,

0:54:41.719 --> 0:54:44.480
<v Speaker 1>but either way, ripped off you didn't ripped off means

0:54:44.520 --> 0:54:48.640
<v Speaker 1>you got robbed. You didn't get robbed. You you made

0:54:48.640 --> 0:54:51.759
<v Speaker 1>a deal that you're that you later regretted. But that's

0:54:51.760 --> 0:54:57.160
<v Speaker 1>a dispilimism. It's it's substituting a more negative connotation word

0:54:57.640 --> 0:55:01.120
<v Speaker 1>for this originally, you know, more wrecked term, and I

0:55:01.120 --> 0:55:03.560
<v Speaker 1>guess that would be kind of on the outskirts of hyperbole,

0:55:03.760 --> 0:55:05.480
<v Speaker 1>Like you're not going as far to say this was

0:55:05.560 --> 0:55:09.640
<v Speaker 1>highway robbery, but you're getting close. Yeah. But so there

0:55:09.680 --> 0:55:12.560
<v Speaker 1>are just like there are lots of euphemisms in political language,

0:55:12.600 --> 0:55:15.840
<v Speaker 1>there's some dysphemisms in it too. Like you might find

0:55:16.239 --> 0:55:20.800
<v Speaker 1>an establishment language, the government itself and and the bureaucracies

0:55:20.800 --> 0:55:23.640
<v Speaker 1>that exist, tend to speak in euphemisms to kind of

0:55:23.800 --> 0:55:27.680
<v Speaker 1>make everything a little a little uh smoothed over and

0:55:27.800 --> 0:55:31.600
<v Speaker 1>a little soothing. But meanwhile you might have sort of

0:55:31.640 --> 0:55:36.360
<v Speaker 1>agitators and radical factions tending to speak in dysphemisms, talking

0:55:36.400 --> 0:55:39.960
<v Speaker 1>about fairly normal things that you could express in a

0:55:40.040 --> 0:55:45.080
<v Speaker 1>fairly straightforward way in these just grandly negative terms yeah,

0:55:45.080 --> 0:55:48.200
<v Speaker 1>I think, especially in this Facebook age, everybody can think

0:55:48.239 --> 0:55:50.960
<v Speaker 1>of of strong examples of this. You know what, how

0:55:51.080 --> 0:55:54.400
<v Speaker 1>is say, the New York Times, uh explaining the situation?

0:55:54.680 --> 0:55:57.920
<v Speaker 1>And how is your your your uncle Jim explaining the situation?

0:55:58.160 --> 0:56:00.960
<v Speaker 1>Where how is the article that he's linking explaining it?

0:56:01.239 --> 0:56:03.360
<v Speaker 1>Very likely, I'd say the New York Times is probably

0:56:03.400 --> 0:56:06.440
<v Speaker 1>being a little euphemistic. I mean, even even their good writers,

0:56:06.480 --> 0:56:09.480
<v Speaker 1>they tend to be a little euphemistic, just not putting

0:56:09.480 --> 0:56:12.360
<v Speaker 1>things in very blunt, harsh terms. They might say, go

0:56:12.400 --> 0:56:16.040
<v Speaker 1>to the restroom. It's the going to the restroom of politics.

0:56:16.480 --> 0:56:18.759
<v Speaker 1>But there's plenty of dysphimism out there on the web.

0:56:18.800 --> 0:56:20.600
<v Speaker 1>But anyway, I want to come back to Orwell. So

0:56:21.600 --> 0:56:24.600
<v Speaker 1>the question is sort of, uh so Orwell had these

0:56:24.640 --> 0:56:31.399
<v Speaker 1>concerns about euphemisms, about their potential for enabling totalitarianism, and

0:56:31.520 --> 0:56:35.480
<v Speaker 1>they're they're the threat that they represented to a free

0:56:35.800 --> 0:56:39.880
<v Speaker 1>social democracy. So my question is, was Orwell's belief in

0:56:39.920 --> 0:56:45.480
<v Speaker 1>the totalitary and potential of vocabulary correct? In some ways?

0:56:45.480 --> 0:56:47.360
<v Speaker 1>I'm sort of inclined to agree with him because the

0:56:47.360 --> 0:56:50.320
<v Speaker 1>examples he gives very much makes sense to me. By

0:56:50.320 --> 0:56:54.160
<v Speaker 1>by using this sort of d natured, sanitized language to

0:56:54.200 --> 0:56:58.319
<v Speaker 1>talk about killing people and you know, doing things that

0:56:58.400 --> 0:57:02.560
<v Speaker 1>are very harsh and rule and have real bloody realities

0:57:02.680 --> 0:57:06.040
<v Speaker 1>and you know, down in the dirt of reality. I'm

0:57:06.040 --> 0:57:09.120
<v Speaker 1>sure it makes it easier for people to assent to

0:57:09.200 --> 0:57:11.839
<v Speaker 1>these things, to to sort of just go along with it.

0:57:11.880 --> 0:57:16.000
<v Speaker 1>We've we've found some nice words for it. But then again, um,

0:57:16.040 --> 0:57:19.760
<v Speaker 1>there are other strong arguments that sort of go against

0:57:19.880 --> 0:57:23.920
<v Speaker 1>the idea that vocabulary has this much power over our thinking.

0:57:24.120 --> 0:57:27.560
<v Speaker 1>And I guess we can maybe address these after a break.

0:57:27.600 --> 0:57:28.840
<v Speaker 1>Do you want to take a break. Let's take a

0:57:28.880 --> 0:57:30.760
<v Speaker 1>quick break and we come back. We'll talk about the

0:57:30.880 --> 0:57:34.320
<v Speaker 1>euphemism treadmill as well as the the war Fian view,

0:57:34.880 --> 0:57:42.560
<v Speaker 1>uh and the work of Stephen Pinker. So we were

0:57:42.560 --> 0:57:48.480
<v Speaker 1>talking about whether this totalitarian potential of vocabulary control is correct.

0:57:48.640 --> 0:57:51.720
<v Speaker 1>Do words really have this much power to control the

0:57:51.760 --> 0:57:55.360
<v Speaker 1>way we think? Does language determined thought? So as Ling

0:57:55.400 --> 0:57:59.440
<v Speaker 1>with Stephen Pinker has pointed out, the the or Willian

0:57:59.560 --> 0:58:02.280
<v Speaker 1>view is really kind of based in what's referred to

0:58:02.400 --> 0:58:04.520
<v Speaker 1>as the war Fian view. This is the work of

0:58:04.560 --> 0:58:08.080
<v Speaker 1>American linguists Benjamin Lee Wharf, no relation to the klingon

0:58:08.560 --> 0:58:11.360
<v Speaker 1>that different spell like I believe, also often known as

0:58:11.400 --> 0:58:15.080
<v Speaker 1>the sapiar wharf hypothesis. Yes, and uh, he to give

0:58:15.080 --> 0:58:18.680
<v Speaker 1>you a timeline for him, he was through one. That's

0:58:18.680 --> 0:58:22.480
<v Speaker 1>when he was alive. And uh yeah, so his his

0:58:22.600 --> 0:58:26.480
<v Speaker 1>argument and then therefore or Will's argument is yes, language,

0:58:27.000 --> 0:58:29.640
<v Speaker 1>Uh we we language is how we think. We think

0:58:29.680 --> 0:58:32.200
<v Speaker 1>in a language is the like the bare bones, language

0:58:32.240 --> 0:58:35.760
<v Speaker 1>is the operating for the operating system for the human brain. View,

0:58:35.920 --> 0:58:39.080
<v Speaker 1>But a lot of cognitive neuroscience now says, I don't

0:58:39.160 --> 0:58:41.520
<v Speaker 1>know if that view is correct. In fact, it's probably

0:58:41.520 --> 0:58:45.520
<v Speaker 1>not right now, I will say this, Uh, this is

0:58:45.560 --> 0:58:48.680
<v Speaker 1>an important fact to keep in mind about language is

0:58:48.960 --> 0:58:52.520
<v Speaker 1>that while spoken language comes to us naturally we're exposed

0:58:52.520 --> 0:58:54.960
<v Speaker 1>who are growing up. We simply absorbed the words that

0:58:55.240 --> 0:58:59.240
<v Speaker 1>fill our world multiple languages even Um, it's not the

0:58:59.280 --> 0:59:02.200
<v Speaker 1>same with written language. Written language takes work. We have

0:59:02.240 --> 0:59:05.000
<v Speaker 1>to trick our brains early on in order to avoid

0:59:05.240 --> 0:59:08.440
<v Speaker 1>backwards letters. The dB confusion because our brains inherently try

0:59:08.480 --> 0:59:12.440
<v Speaker 1>to decipher symbols and letters is three dimensional objects. I

0:59:12.480 --> 0:59:16.360
<v Speaker 1>never thought about that. Yeah, it's uh, I was reading

0:59:16.440 --> 0:59:19.400
<v Speaker 1>or listening to something about that recently. Uh. The point, however,

0:59:19.480 --> 0:59:22.000
<v Speaker 1>here is that that written language is kind of a lie.

0:59:22.360 --> 0:59:26.800
<v Speaker 1>So grammar rules, dictionaries, all these attempt to chain that

0:59:26.920 --> 0:59:31.120
<v Speaker 1>which is free, to solidify the inherently fluid nature of language. Uh.

0:59:31.160 --> 0:59:33.280
<v Speaker 1>Certainly humans have been saying the same things for a

0:59:33.360 --> 0:59:35.520
<v Speaker 1>very long time and will continue to say say the

0:59:35.560 --> 0:59:39.040
<v Speaker 1>same horrible things. But how we say them changes the

0:59:39.080 --> 0:59:42.680
<v Speaker 1>individual words, the cultural weight of those words. Um, and

0:59:42.720 --> 0:59:44.720
<v Speaker 1>I often think of think of this in terms of

0:59:45.520 --> 0:59:49.120
<v Speaker 1>weighted stones placed upon a sheet. Okay, like a sheet

0:59:49.120 --> 0:59:52.680
<v Speaker 1>that's held taught by into Yeah. Um. This is an

0:59:52.720 --> 0:59:56.400
<v Speaker 1>exercise that's frequently used to demonstrate how massive planetary objects

0:59:56.640 --> 1:00:00.680
<v Speaker 1>bend uh An exert gravitational forces. It's like the sheet

1:00:00.680 --> 1:00:03.240
<v Speaker 1>of space time and a rock is an object with

1:00:03.320 --> 1:00:08.440
<v Speaker 1>massy But instead of each stone being um, you know, planet,

1:00:08.880 --> 1:00:13.120
<v Speaker 1>each stone is a word. And unlike actual stones, and

1:00:13.600 --> 1:00:16.280
<v Speaker 1>unlike words as we might experience them in a dictionary,

1:00:16.800 --> 1:00:20.760
<v Speaker 1>the weights change. So this is where we get into

1:00:20.800 --> 1:00:23.640
<v Speaker 1>this idea that Stephen Pinker gives us, the idea of

1:00:23.680 --> 1:00:29.160
<v Speaker 1>the euphemism treadmill, the linguistic process by which euphemisms often

1:00:29.200 --> 1:00:33.960
<v Speaker 1>become taboo or offensive. So a euphemism is originally created

1:00:34.160 --> 1:00:36.880
<v Speaker 1>in order to avoid having to say the taboo or

1:00:36.880 --> 1:00:41.720
<v Speaker 1>offensive or uncomfortable thing. But then in time the euphemism

1:00:41.840 --> 1:00:45.800
<v Speaker 1>itself takes on the properties of that original word you

1:00:45.840 --> 1:00:48.040
<v Speaker 1>were trying to avoid. Yeah, have you ever played a

1:00:48.080 --> 1:00:51.600
<v Speaker 1>platform video game where your character has to jump onto

1:00:52.200 --> 1:00:54.360
<v Speaker 1>a pillar and once you stand on the pillar, it

1:00:54.360 --> 1:00:57.560
<v Speaker 1>begins to sink down the muck. You have to jump

1:00:57.600 --> 1:00:59.680
<v Speaker 1>to the next pillar and that starts doing the same thing.

1:01:00.240 --> 1:01:02.400
<v Speaker 1>And this is how you have to cross this entire

1:01:02.480 --> 1:01:05.200
<v Speaker 1>expanse of muck. You've got to keep moving. Yeah, that's

1:01:05.240 --> 1:01:08.640
<v Speaker 1>basically what's going on here with the euphemism treadmill. Polite language,

1:01:08.680 --> 1:01:12.000
<v Speaker 1>you had to keep moving, Pinker says. Quote. The euphemism

1:01:12.040 --> 1:01:15.520
<v Speaker 1>treadmill shows that concepts, not words, are in charge. Give

1:01:15.520 --> 1:01:18.160
<v Speaker 1>a concept a new name, and the name becomes colored

1:01:18.160 --> 1:01:22.120
<v Speaker 1>by the concept. The concept does not become freshened by

1:01:22.160 --> 1:01:25.440
<v Speaker 1>the name. So he gives examples of like the progression

1:01:25.480 --> 1:01:29.760
<v Speaker 1>of terminology for people with disabilities. Uh. So he starts

1:01:29.800 --> 1:01:32.760
<v Speaker 1>with the idea that crippled. Originally that was not an

1:01:32.800 --> 1:01:36.840
<v Speaker 1>offensive term. That was a polite term right to describe

1:01:36.840 --> 1:01:40.520
<v Speaker 1>somebody who had a disability, but it took on negative connotations.

1:01:40.560 --> 1:01:43.440
<v Speaker 1>People began to use it as a mean word to

1:01:43.480 --> 1:01:46.520
<v Speaker 1>say about people. So then that was moved on and

1:01:46.560 --> 1:01:48.800
<v Speaker 1>so so we no longer say that, and now we

1:01:48.840 --> 1:01:54.320
<v Speaker 1>have handicapped. But then that also eventually became perceived as

1:01:54.360 --> 1:01:57.920
<v Speaker 1>sort of like stale as a euphemism, I guess, And this,

1:01:58.200 --> 1:02:00.680
<v Speaker 1>I guess it started to take on some of the

1:02:00.680 --> 1:02:04.240
<v Speaker 1>negative connotations that crippled had acquired, and then moved on

1:02:04.360 --> 1:02:08.800
<v Speaker 1>to disabled, And so you've got thinking differently. Abled is

1:02:08.800 --> 1:02:10.720
<v Speaker 1>is more of the current version, Like we've moved on

1:02:10.760 --> 1:02:13.160
<v Speaker 1>again to another pillar in the right. So you can

1:02:13.280 --> 1:02:16.280
<v Speaker 1>so on one hand, just if you're looking from the outside,

1:02:16.280 --> 1:02:19.240
<v Speaker 1>you'd be like constantly moving words around. That seems kind

1:02:19.280 --> 1:02:23.000
<v Speaker 1>of ridiculous, but it's not when you consider how usage

1:02:23.000 --> 1:02:27.040
<v Speaker 1>of words happens and how language works. Yeah, I mean people,

1:02:27.120 --> 1:02:30.720
<v Speaker 1>if people are using a word with negative connotations, eventually

1:02:30.760 --> 1:02:33.720
<v Speaker 1>people who want to use that word with positive connotations

1:02:33.760 --> 1:02:37.080
<v Speaker 1>will want a different word. Yeah. Another great example of

1:02:37.080 --> 1:02:40.080
<v Speaker 1>this that's a cided is the use of idiot or

1:02:40.160 --> 1:02:43.360
<v Speaker 1>more on. These used to be neutral terms, right, They

1:02:43.360 --> 1:02:47.840
<v Speaker 1>weren't insults, right, but over time they became they became insults,

1:02:47.840 --> 1:02:49.840
<v Speaker 1>and now they are very much an insult and also

1:02:49.920 --> 1:02:52.520
<v Speaker 1>an idiot or moron. You're using an insult, you're not

1:02:52.600 --> 1:02:56.440
<v Speaker 1>using a neutral term. So we went from that too retarded,

1:02:56.760 --> 1:02:59.080
<v Speaker 1>which at for like, it feels weird to say it

1:02:59.280 --> 1:03:02.120
<v Speaker 1>because it now is the R word unless you're you know,

1:03:02.280 --> 1:03:06.760
<v Speaker 1>using it in very particular circumstances. Um. But but this

1:03:06.840 --> 1:03:10.840
<v Speaker 1>was this was neutral, and then it became an obscene term. Uh.

1:03:10.880 --> 1:03:13.600
<v Speaker 1>And then from here we went to mentally mentally challenged

1:03:13.920 --> 1:03:17.720
<v Speaker 1>and special. But even these I feel are degraded, uh

1:03:17.760 --> 1:03:21.000
<v Speaker 1>to a large degree, especially special, like to say someone special.

1:03:21.320 --> 1:03:24.080
<v Speaker 1>I can I can't think of any specific examples, but

1:03:24.120 --> 1:03:26.280
<v Speaker 1>I believe I've heard that used at least flippantly, if

1:03:26.280 --> 1:03:28.840
<v Speaker 1>not as an outright offense. Oh yeah, it is the

1:03:28.960 --> 1:03:32.440
<v Speaker 1>thing mean kids say. Now, like a mean kid wants

1:03:32.480 --> 1:03:35.840
<v Speaker 1>to they'll they'll call another kid special. Children if you're

1:03:35.840 --> 1:03:37.840
<v Speaker 1>out there listening, I don't know why children are listening to,

1:03:38.080 --> 1:03:40.960
<v Speaker 1>but you should not see the children. That's not very nice.

1:03:41.520 --> 1:03:44.080
<v Speaker 1>But yeah, again, it shows that as soon as so

1:03:44.160 --> 1:03:46.160
<v Speaker 1>you come up with. And I'd be interested to see

1:03:46.200 --> 1:03:50.520
<v Speaker 1>if somebody could create a a like time lag model

1:03:50.600 --> 1:03:55.040
<v Speaker 1>of this, like how long after a new non offensive

1:03:55.560 --> 1:03:59.440
<v Speaker 1>term is introduced, does it take before that term takes

1:03:59.480 --> 1:04:02.880
<v Speaker 1>on some pleasant connotations, people start using it as a

1:04:03.000 --> 1:04:06.400
<v Speaker 1>term of insult or abuse, and people who want to

1:04:06.440 --> 1:04:09.840
<v Speaker 1>speak politely feel like they need a new term. How

1:04:09.880 --> 1:04:12.560
<v Speaker 1>long does it generally take? Yeah? Another example of this,

1:04:12.640 --> 1:04:15.600
<v Speaker 1>I think would be in business. So we already talked

1:04:15.600 --> 1:04:20.920
<v Speaker 1>about the robust use of euthanisms in the business environment,

1:04:21.480 --> 1:04:24.880
<v Speaker 1>but also think about the buzzwords, right, those buzz words.

1:04:24.920 --> 1:04:27.600
<v Speaker 1>They gotta have buzz or they're not buzzwords, and buzzwords

1:04:27.600 --> 1:04:31.400
<v Speaker 1>inherently lose their buzz. So you know, everybody might be

1:04:31.440 --> 1:04:34.000
<v Speaker 1>talking about the I can't. I can't even think of

1:04:34.000 --> 1:04:35.960
<v Speaker 1>what the most recent one has been in our circles.

1:04:36.000 --> 1:04:37.960
<v Speaker 1>But to take an older one, like there was a

1:04:38.000 --> 1:04:41.880
<v Speaker 1>time when when innovation, innovation or storytelling, we are all

1:04:41.920 --> 1:04:44.880
<v Speaker 1>story storytelling is the one. I hate that these words

1:04:44.880 --> 1:04:48.240
<v Speaker 1>have been completely destroyed, but I believe they have. We

1:04:48.320 --> 1:04:52.120
<v Speaker 1>need we need we need new words and storytelling. Come on,

1:04:52.240 --> 1:04:56.040
<v Speaker 1>I love stories. Stories are like my favorite thing on earth.

1:04:56.400 --> 1:04:59.120
<v Speaker 1>But when I hear when I hear business leaders talking

1:04:59.120 --> 1:05:02.240
<v Speaker 1>about story to telling, I'm like, well, okay, we can't,

1:05:02.280 --> 1:05:05.320
<v Speaker 1>we can't describe it like that anymore. Yeah. Yeah, because it,

1:05:05.320 --> 1:05:09.520
<v Speaker 1>it ends up losing. It loses it's it's punch, It

1:05:09.600 --> 1:05:11.880
<v Speaker 1>loses its value in a sense, it loses its holiness.

1:05:12.600 --> 1:05:15.000
<v Speaker 1>Oh yeah, Yeah, it does lose its holiness. And it

1:05:15.080 --> 1:05:18.720
<v Speaker 1>also comes to stop referring to the thing it originally

1:05:18.760 --> 1:05:22.320
<v Speaker 1>referred to. Yeah, when it basically just means like any

1:05:22.360 --> 1:05:26.120
<v Speaker 1>talking in any talking or writing or or any kind

1:05:26.120 --> 1:05:33.760
<v Speaker 1>of communication can be storytelling. That's not storytelling. What is storytelling? Yeah, exactly. Now,

1:05:33.880 --> 1:05:36.680
<v Speaker 1>to come back to the euphemism treadmill real quick, I

1:05:37.000 --> 1:05:39.080
<v Speaker 1>also want to point out that I have seen it

1:05:39.200 --> 1:05:43.160
<v Speaker 1>argue that this is essentially, uh, this essentially lines up

1:05:43.200 --> 1:05:46.400
<v Speaker 1>with Gresham's law Gresham's law in economics, which states that

1:05:46.480 --> 1:05:49.360
<v Speaker 1>bad money drives out the good. This is a name

1:05:49.400 --> 1:05:52.920
<v Speaker 1>for Sir Thomas Gresham, the financial agent of Queen Elizabeth

1:05:52.960 --> 1:05:56.320
<v Speaker 1>the First and the idea here was that if some

1:05:56.400 --> 1:05:59.000
<v Speaker 1>coins in circulation are pure pure silver and others are

1:05:59.080 --> 1:06:01.120
<v Speaker 1>less pure, people they are going to spend the bad

1:06:01.160 --> 1:06:03.200
<v Speaker 1>coins if they're gonna keep the good ones for themselves.

1:06:03.280 --> 1:06:05.560
<v Speaker 1>So what do you know? Yeah, so that that makes

1:06:05.600 --> 1:06:09.800
<v Speaker 1>sense to me. Yeah, that that correlation with the euphemism treadmill.

1:06:09.840 --> 1:06:13.120
<v Speaker 1>But also you have a note here Robert about a

1:06:13.160 --> 1:06:16.080
<v Speaker 1>different kind of treadmill that I found interesting. Yeah, we've

1:06:16.080 --> 1:06:20.000
<v Speaker 1>already mentioned dispihemisms. There is a dispipanism treadmill as well.

1:06:20.960 --> 1:06:25.640
<v Speaker 1>And the example that that comes up is that sucks.

1:06:26.280 --> 1:06:30.920
<v Speaker 1>That sucks stems from a a more specific statement that

1:06:31.040 --> 1:06:32.840
<v Speaker 1>is also still in use, but a more offensive one.

1:06:33.120 --> 1:06:36.880
<v Speaker 1>You can say something sucks and it's you know, it's

1:06:36.880 --> 1:06:39.440
<v Speaker 1>in kids TV shows, but you know it's it's on

1:06:39.640 --> 1:06:42.720
<v Speaker 1>you know, whatever is on Nickelodeon or Cartoon Network during

1:06:42.760 --> 1:06:45.720
<v Speaker 1>the day when children are watching, but they're they're not

1:06:45.760 --> 1:06:48.400
<v Speaker 1>going to say what something is sucking. Yeah. When I

1:06:48.440 --> 1:06:51.040
<v Speaker 1>was a kid, I remember saying that sucks, thinking it

1:06:51.120 --> 1:06:56.120
<v Speaker 1>was a totally non offensive phrase, and having a teacher, Uh,

1:06:56.200 --> 1:06:58.520
<v Speaker 1>tell me, you know, if I had said that word,

1:06:58.560 --> 1:07:00.440
<v Speaker 1>it would have been like I said a word that

1:07:00.560 --> 1:07:04.640
<v Speaker 1>rhymes with it. That was what Uh. He was saying

1:07:04.720 --> 1:07:08.000
<v Speaker 1>that that that is a really really offensive term. But

1:07:08.080 --> 1:07:09.800
<v Speaker 1>it wasn't like that to me, and it was that

1:07:10.160 --> 1:07:14.920
<v Speaker 1>it had lost its dysphemistic qualities. Yeah, and it's one

1:07:14.920 --> 1:07:17.080
<v Speaker 1>of those two when you start peeling out apart, it's like,

1:07:17.080 --> 1:07:19.120
<v Speaker 1>why is that a stay? Why is that bad? I

1:07:19.160 --> 1:07:22.320
<v Speaker 1>don't know's we get, we get all our sexual politics

1:07:22.320 --> 1:07:25.560
<v Speaker 1>wrapped up in in in how you feel about the

1:07:25.800 --> 1:07:28.400
<v Speaker 1>latest ex Men movie. Another one I can think of

1:07:28.440 --> 1:07:30.280
<v Speaker 1>that we can edit this out if it's way more

1:07:30.280 --> 1:07:33.680
<v Speaker 1>offensive than I think. But I think one is the

1:07:33.720 --> 1:07:37.920
<v Speaker 1>British exploit British English expression bloody, which I think used

1:07:37.920 --> 1:07:43.040
<v Speaker 1>to be considered incredibly offensive, like a highly offensive expletive,

1:07:43.080 --> 1:07:47.040
<v Speaker 1>and now is an incredibly mild expletive that so much

1:07:47.080 --> 1:07:50.320
<v Speaker 1>so that it can appear in Harry Potter books and stuff. Yeah,

1:07:50.440 --> 1:07:54.200
<v Speaker 1>I wonder I've never looked into it, but I've often wondered, like,

1:07:54.240 --> 1:07:57.640
<v Speaker 1>to what extent is it still a little more offensive

1:07:57.920 --> 1:08:00.600
<v Speaker 1>in British circles? And it is an America because so

1:08:00.720 --> 1:08:04.280
<v Speaker 1>much American usage of it were just aping British usage

1:08:04.320 --> 1:08:08.040
<v Speaker 1>of it without really having a strong cultural understanding maybe

1:08:08.040 --> 1:08:11.040
<v Speaker 1>of what is being said. That's a good question. Again,

1:08:11.080 --> 1:08:14.200
<v Speaker 1>maybe we're yet again doing the cargo cult of euphemism. Yeah,

1:08:14.240 --> 1:08:15.480
<v Speaker 1>and you kind of get a guess into the like

1:08:15.560 --> 1:08:20.840
<v Speaker 1>the currency equivalences of of different insults or sorry, this

1:08:20.840 --> 1:08:25.599
<v Speaker 1>wouldn't be of euphemism is the cargo cult of explodives? Okay,

1:08:25.600 --> 1:08:28.439
<v Speaker 1>but let's come back to what we started talking about

1:08:28.439 --> 1:08:31.080
<v Speaker 1>with the idea of the Wharfian view and Orwell, so

1:08:31.240 --> 1:08:35.200
<v Speaker 1>we've got this this other argument from Pinker and from

1:08:35.400 --> 1:08:38.000
<v Speaker 1>you know, cognitive neuroscience and all this. Who says they say,

1:08:38.040 --> 1:08:41.519
<v Speaker 1>you know, the words don't really matter actually all that much. Um,

1:08:42.040 --> 1:08:46.040
<v Speaker 1>words don't have this power. But I I don't feel that.

1:08:46.360 --> 1:08:51.240
<v Speaker 1>I feel very strongly that Orwell was onto something. Yeah. Yeah,

1:08:51.400 --> 1:08:54.000
<v Speaker 1>and uh and actually found a paper that gets into

1:08:54.040 --> 1:08:56.000
<v Speaker 1>this a bit. It's very good as available is readily

1:08:56.000 --> 1:09:00.439
<v Speaker 1>available online. Two thousand and eight paper by UM by

1:09:00.479 --> 1:09:04.320
<v Speaker 1>Stanford's Daniel uh Casa Santo has published in the journal

1:09:04.400 --> 1:09:07.960
<v Speaker 1>Language Learning. Uh And the title is Who's Afraid of

1:09:07.960 --> 1:09:12.519
<v Speaker 1>the Big Bad Wharf Cross Linguistic differences in temporal language

1:09:12.520 --> 1:09:14.880
<v Speaker 1>and thought. So this is addressing the war Fian view

1:09:14.960 --> 1:09:18.240
<v Speaker 1>that language in some way determines or influences thought. Yeah,

1:09:18.280 --> 1:09:20.960
<v Speaker 1>and and it's interesting because he I'm not gonna say

1:09:21.000 --> 1:09:25.600
<v Speaker 1>he takes a middle of the road approach. It's definitely

1:09:26.080 --> 1:09:28.759
<v Speaker 1>more in Pinker's direction. He's not saying that the Warfian

1:09:28.840 --> 1:09:32.920
<v Speaker 1>view is valid completely, but that there that we can't

1:09:33.040 --> 1:09:34.320
<v Speaker 1>But but what are you saying is that we can't

1:09:34.320 --> 1:09:41.200
<v Speaker 1>completely dismiss the power of this this Wharfian uh relationship

1:09:41.320 --> 1:09:44.960
<v Speaker 1>between thoughts and words. Okay, so maybe that words don't

1:09:45.000 --> 1:09:50.559
<v Speaker 1>totally determine thoughts, but they have some kind of influencing relationship. Yes, exactly.

1:09:50.560 --> 1:09:52.240
<v Speaker 1>In fact, I'll read a just a quick quote from

1:09:52.240 --> 1:09:55.160
<v Speaker 1>this article to to really drive this home. Why should

1:09:55.200 --> 1:09:58.280
<v Speaker 1>we continue to do war Fian research? One possible reason

1:09:58.360 --> 1:10:01.840
<v Speaker 1>is that cataloging cross linguist to cognitive differences could be

1:10:01.880 --> 1:10:05.280
<v Speaker 1>a step toward charting the boundaries of human biological and

1:10:05.320 --> 1:10:09.120
<v Speaker 1>cultural diversity. If this is the goal, then the Warpian

1:10:09.160 --> 1:10:13.200
<v Speaker 1>effects most worth findings should be extreme instances in which

1:10:13.240 --> 1:10:17.760
<v Speaker 1>differences between languages produced radically different experiences of reality in

1:10:17.800 --> 1:10:23.360
<v Speaker 1>their speakers. Alternatively, cross linguistic cognitive differences could be tools

1:10:23.360 --> 1:10:27.160
<v Speaker 1>for investigating how thinking works, and in particular, for investigating

1:10:27.400 --> 1:10:31.439
<v Speaker 1>the role of experience and the acquisition and representation of knowledge.

1:10:31.720 --> 1:10:36.120
<v Speaker 1>If people who talk differently from correspondingly different mental representations

1:10:36.160 --> 1:10:40.439
<v Speaker 1>as a consequence, then mental representations must depend in part

1:10:40.800 --> 1:10:45.240
<v Speaker 1>on these aspects of linguistic experience. If discovering the origin

1:10:45.320 --> 1:10:48.559
<v Speaker 1>and structure of our mental representations is the goal, then

1:10:48.640 --> 1:10:53.000
<v Speaker 1>cross linguistic cognitive differences can be informative, even if they

1:10:53.000 --> 1:10:56.480
<v Speaker 1>are subtle, and even if their effects are largely unconscious,

1:10:56.720 --> 1:11:00.240
<v Speaker 1>whether or not they correspond to radical differences and speaks

1:11:00.439 --> 1:11:05.040
<v Speaker 1>conscious experiences of the world, Warpian effects can have profound

1:11:05.040 --> 1:11:08.320
<v Speaker 1>applications for the study of mental representation. Okay, so yeah,

1:11:08.320 --> 1:11:10.479
<v Speaker 1>he is taken. Maybe I would call that a middle view.

1:11:10.920 --> 1:11:14.519
<v Speaker 1>Even even if he's saying, like the Warfian hypothesis that

1:11:14.600 --> 1:11:20.200
<v Speaker 1>language determines thought is wrong, Uh, there's still influences that

1:11:20.240 --> 1:11:23.840
<v Speaker 1>are worth investigating. Yeah, yeah, well I would say that. Yeah, yeah,

1:11:23.880 --> 1:11:26.519
<v Speaker 1>I think that's the that's the point, like that, essentially

1:11:26.520 --> 1:11:31.120
<v Speaker 1>that language is still too powerful, it's too ubiquitous, it's

1:11:31.400 --> 1:11:33.840
<v Speaker 1>playing some sort of role. It's we just have to.

1:11:34.000 --> 1:11:36.320
<v Speaker 1>It's just to what extent and in which cases it's

1:11:36.479 --> 1:11:40.080
<v Speaker 1>most transformative. Interesting. Well, so I wanted to end by

1:11:40.080 --> 1:11:42.759
<v Speaker 1>thinking about a little more about what is the effect

1:11:42.840 --> 1:11:45.839
<v Speaker 1>of using euphemisms on our minds and on our culture,

1:11:46.560 --> 1:11:49.120
<v Speaker 1>Because when you come up with terms like, you know,

1:11:49.160 --> 1:11:52.680
<v Speaker 1>the euphemism treadmill, I'm not saying Pinker necessarily meant it

1:11:52.720 --> 1:11:55.680
<v Speaker 1>this way. I detect a little bit of amusement on

1:11:55.760 --> 1:12:00.080
<v Speaker 1>his part, but I'm not saying he definitely meant it

1:12:00.120 --> 1:12:02.760
<v Speaker 1>to be a term of derision. But you do get

1:12:02.760 --> 1:12:04.800
<v Speaker 1>this idea of a treadmill being a thing that's sort

1:12:04.800 --> 1:12:09.719
<v Speaker 1>of like useless cycle. Uh. And it's not necessarily useless

1:12:09.720 --> 1:12:11.840
<v Speaker 1>according to some thinkers. And I wanted to talk about

1:12:11.840 --> 1:12:15.640
<v Speaker 1>an essay UH done for aon magazine in twenty sixteen

1:12:15.640 --> 1:12:20.320
<v Speaker 1>by the Columbia University linguistics professor John mcwarder. And so

1:12:20.439 --> 1:12:24.000
<v Speaker 1>he starts by recognizing Pinker's concept of the euphemism treadmill,

1:12:24.040 --> 1:12:26.840
<v Speaker 1>and he gives a lot of really great examples of

1:12:26.880 --> 1:12:29.559
<v Speaker 1>these types of treadmills throughout history. Like we talked about.

1:12:29.600 --> 1:12:32.280
<v Speaker 1>He he talks about the evolution of the concept of

1:12:32.320 --> 1:12:37.320
<v Speaker 1>welfare UM welfare originally being like uh, you know, home

1:12:37.479 --> 1:12:42.559
<v Speaker 1>assistance and then welfare and then cash assistance, where each

1:12:42.600 --> 1:12:45.600
<v Speaker 1>time there's a new term, it sort of starts to

1:12:45.680 --> 1:12:50.640
<v Speaker 1>take on mean classist connotations, and then you need a

1:12:50.680 --> 1:12:53.840
<v Speaker 1>new term because it starts to be used as a

1:12:53.960 --> 1:12:57.360
<v Speaker 1>term of abuse. But for mcward this, he says, this

1:12:57.400 --> 1:13:01.240
<v Speaker 1>treadmill is not only inevitable but much good in in

1:13:01.320 --> 1:13:05.720
<v Speaker 1>his words, a healthy process necessary in view of the

1:13:05.720 --> 1:13:10.040
<v Speaker 1>eternal gulf between language and opinion. UH. And He says,

1:13:10.080 --> 1:13:13.360
<v Speaker 1>basically that thought changes more slowly than word usage, but

1:13:13.520 --> 1:13:17.000
<v Speaker 1>it eventually catches up. And this requires that in a

1:13:17.080 --> 1:13:20.880
<v Speaker 1>civilized society, people are going to frequently want to change

1:13:20.920 --> 1:13:25.040
<v Speaker 1>their euphemisms. It's an inevitable thing, and it reflects people's

1:13:25.120 --> 1:13:29.080
<v Speaker 1>desire to be polite and civilized toward one another, except

1:13:29.120 --> 1:13:31.000
<v Speaker 1>of course, on the Internet, where one does not have

1:13:31.080 --> 1:13:33.640
<v Speaker 1>to be polite or civil But that's that's kind of

1:13:33.720 --> 1:13:36.479
<v Speaker 1>that's a whole separate discussion right there. Right, of course,

1:13:36.520 --> 1:13:39.080
<v Speaker 1>you're always going to have people who want to defy.

1:13:39.280 --> 1:13:43.920
<v Speaker 1>But it near his conclusion, he says, quote, the euphemism treadmill, then,

1:13:44.360 --> 1:13:48.840
<v Speaker 1>is neither just a form of bureaucratese nor of identity politics.

1:13:48.960 --> 1:13:51.280
<v Speaker 1>It is a symptom of the fact that, however much

1:13:51.320 --> 1:13:54.280
<v Speaker 1>we would like it to be otherwise, it's easier to

1:13:54.439 --> 1:13:58.280
<v Speaker 1>change language than to change thought. In a sense, it's

1:13:58.320 --> 1:14:01.400
<v Speaker 1>like you're you're simply asking someone, look, I know you're

1:14:01.439 --> 1:14:04.920
<v Speaker 1>not going to stop being awful anytime soon, but if

1:14:04.960 --> 1:14:08.200
<v Speaker 1>you could at least use language that doesn't, you know,

1:14:08.280 --> 1:14:11.400
<v Speaker 1>wear your awfulness on your sleeve, and that would be great,

1:14:11.560 --> 1:14:16.160
<v Speaker 1>and maybe in time that outward decency will will bleed

1:14:16.280 --> 1:14:19.880
<v Speaker 1>through to some semblance of interdecency. Right, yeah, yeah, I

1:14:19.880 --> 1:14:24.000
<v Speaker 1>guess so. Like again, earlier, we talked about euphemisms being

1:14:24.000 --> 1:14:27.439
<v Speaker 1>a pain killer or also being a lubricant, and in

1:14:27.439 --> 1:14:29.599
<v Speaker 1>the sense it might be both of those things. Maybe

1:14:30.120 --> 1:14:34.040
<v Speaker 1>euphemisms or or finding a nicer new word for a

1:14:34.080 --> 1:14:37.559
<v Speaker 1>word that is taken on negative connotations. If that's what

1:14:37.600 --> 1:14:41.920
<v Speaker 1>a euphemism is, I guess um. It might not solve

1:14:41.960 --> 1:14:45.559
<v Speaker 1>the underlying problem. It might not fix people's attitudes, but

1:14:45.760 --> 1:14:49.320
<v Speaker 1>it might just be exactly what it seems like. It's

1:14:49.320 --> 1:14:52.439
<v Speaker 1>a lubricant, it's a pain killer. It makes interacting in

1:14:52.520 --> 1:14:56.040
<v Speaker 1>society easier, makes people get along a little bit better.

1:14:56.640 --> 1:14:58.559
<v Speaker 1>I can't help but think of the term African American.

1:14:58.760 --> 1:15:02.120
<v Speaker 1>The adoption of that term m H to replace various

1:15:02.120 --> 1:15:08.000
<v Speaker 1>other terms for uh, you know, black American citizens uh

1:15:08.160 --> 1:15:10.160
<v Speaker 1>has that you know it. It drives home the fact

1:15:10.240 --> 1:15:13.360
<v Speaker 1>that this is your fellow American, This is a this

1:15:13.439 --> 1:15:16.680
<v Speaker 1>is an American, and they have a particular origin, just

1:15:16.960 --> 1:15:22.320
<v Speaker 1>as you and your uh you know, Caucasian or or

1:15:22.360 --> 1:15:25.479
<v Speaker 1>Asian or what have you, Just as as your your

1:15:25.520 --> 1:15:28.880
<v Speaker 1>family has an origin somewhere else as well, Like they

1:15:28.880 --> 1:15:32.559
<v Speaker 1>are these individuals are are not that different from you.

1:15:33.080 --> 1:15:35.920
<v Speaker 1>So do you think that that term actually helps people

1:15:36.040 --> 1:15:38.479
<v Speaker 1>change their way of thinking? Or is it just this

1:15:38.880 --> 1:15:41.680
<v Speaker 1>just this lubricant that makes it easier to live in

1:15:41.720 --> 1:15:46.120
<v Speaker 1>a polite society and get along with each other. I

1:15:46.120 --> 1:15:48.840
<v Speaker 1>don't know, I guess I hope. I like to think

1:15:48.880 --> 1:15:51.320
<v Speaker 1>I would prefer to live in a world where the

1:15:51.800 --> 1:15:55.840
<v Speaker 1>language changes the way you think that in in in

1:15:55.840 --> 1:16:00.800
<v Speaker 1>in having to call an individual something more humanized, uh,

1:16:00.880 --> 1:16:03.840
<v Speaker 1>that eventually you will see them in more human terms.

1:16:05.320 --> 1:16:07.160
<v Speaker 1>But then again, I don't think any of us believe

1:16:07.240 --> 1:16:10.559
<v Speaker 1>that language alone is the sole operator here, like that

1:16:10.600 --> 1:16:12.760
<v Speaker 1>it has to has to come as part of a

1:16:12.880 --> 1:16:18.080
<v Speaker 1>larger suite of of social change instruments. So yeah, I

1:16:18.080 --> 1:16:21.000
<v Speaker 1>think i'd agree with that and with what mcwardour is saying.

1:16:21.040 --> 1:16:23.000
<v Speaker 1>But I guess the flip side of it is that

1:16:23.040 --> 1:16:25.760
<v Speaker 1>we're accepting some truth of what Orwell is saying, and

1:16:25.840 --> 1:16:29.400
<v Speaker 1>that many cases euphemisms are also going to corrupt clarity

1:16:29.439 --> 1:16:33.360
<v Speaker 1>of thought, make us sort of dull and irresolute, and

1:16:33.360 --> 1:16:37.240
<v Speaker 1>and make it harder for us to resist evil. And

1:16:37.320 --> 1:16:40.840
<v Speaker 1>so maybe maybe the case is not about whether euphemisms

1:16:40.840 --> 1:16:43.240
<v Speaker 1>are good or bad, but just that some euphemisms are

1:16:43.280 --> 1:16:46.800
<v Speaker 1>more worthy than others, I think so. Yeah. I mean,

1:16:47.840 --> 1:16:52.200
<v Speaker 1>words are powerful, and the right euphemisms are also powerful.

1:16:52.640 --> 1:16:54.960
<v Speaker 1>So all you can do is hope that you know,

1:16:54.960 --> 1:16:57.400
<v Speaker 1>whoever is in a position of power has the best

1:16:57.479 --> 1:17:02.960
<v Speaker 1>words at their disposal. And on that cheerful note, let's

1:17:03.200 --> 1:17:07.360
<v Speaker 1>let's end by just discussing a few favorite euphemisms. What

1:17:07.640 --> 1:17:11.400
<v Speaker 1>are some of yours, Joe, I love how you'll see

1:17:11.400 --> 1:17:14.639
<v Speaker 1>this a lot in Europe. The bathroom, which is itself

1:17:14.680 --> 1:17:19.080
<v Speaker 1>a euphemism, is the WC that has just been reduced

1:17:19.160 --> 1:17:22.320
<v Speaker 1>to a couple of letters, like not even water closet W.

1:17:23.920 --> 1:17:28.760
<v Speaker 1>I like that, like w C. Fields Um. I don't

1:17:28.800 --> 1:17:32.080
<v Speaker 1>know if it's quite a euphemism, but I have always

1:17:32.120 --> 1:17:35.519
<v Speaker 1>been fond of the I believe. I don't know if

1:17:35.520 --> 1:17:38.280
<v Speaker 1>he invented the phrase, but it certainly shows up in

1:17:38.320 --> 1:17:44.240
<v Speaker 1>Shakespeare's Othello making the Beast with two backs as a euphemism,

1:17:44.360 --> 1:17:47.960
<v Speaker 1>or or perhaps the opposite for sexual intercourse. I don't

1:17:47.960 --> 1:17:51.360
<v Speaker 1>know if that's a euphemism. That's fairly expressive. It's it's

1:17:51.400 --> 1:17:54.240
<v Speaker 1>ex expressive, but it all, but it definitely changes the

1:17:54.880 --> 1:17:58.320
<v Speaker 1>meaning of the thing. Like uh, I don't know, I

1:17:58.360 --> 1:18:00.320
<v Speaker 1>guess it comes down to would you are there cases

1:18:00.320 --> 1:18:03.200
<v Speaker 1>where you would say making the beasts with two backs

1:18:04.040 --> 1:18:07.479
<v Speaker 1>and it would be more polite than saying they were

1:18:07.520 --> 1:18:10.280
<v Speaker 1>having sexual intercourse, they were having sex. I don't think

1:18:10.320 --> 1:18:12.680
<v Speaker 1>that's the case. It's there must be another word for

1:18:12.720 --> 1:18:15.160
<v Speaker 1>whatever that type of thing is where you have a

1:18:15.200 --> 1:18:17.760
<v Speaker 1>word or a phrase that means the same thing as

1:18:17.800 --> 1:18:21.360
<v Speaker 1>something else, and it's not more polite, but it's just

1:18:21.560 --> 1:18:25.040
<v Speaker 1>like more I don't know, funnier, like making whoopie. I

1:18:25.040 --> 1:18:27.479
<v Speaker 1>think that would be an example, because whoopy is like whoopy,

1:18:27.640 --> 1:18:29.920
<v Speaker 1>it's it's fun. It's like if you were just okay,

1:18:29.960 --> 1:18:33.120
<v Speaker 1>here the three choices. Imagine you're in a roommate scenario

1:18:33.280 --> 1:18:34.880
<v Speaker 1>and you have to say, oh, I walked in on

1:18:34.920 --> 1:18:39.599
<v Speaker 1>my roommate, and um, he and his partner were making

1:18:39.600 --> 1:18:42.120
<v Speaker 1>the beast with two backs like that, or if you

1:18:42.160 --> 1:18:44.439
<v Speaker 1>were to say, well, I walked in on my my

1:18:44.560 --> 1:18:48.240
<v Speaker 1>roommate and he and his partner were making whoopie. Like

1:18:48.240 --> 1:18:52.040
<v Speaker 1>which of the two. But the two summoned vastly different images.

1:18:52.160 --> 1:18:57.479
<v Speaker 1>They're both highly polite, yes, incredibly generous. All right, Well,

1:18:58.160 --> 1:19:00.200
<v Speaker 1>I know everybody out there has their favorite. You've mis

1:19:00.320 --> 1:19:03.759
<v Speaker 1>ms and uh, and certainly some some cross cultural examples

1:19:03.800 --> 1:19:07.280
<v Speaker 1>we'd love to hear, so you should definitely reach out

1:19:07.280 --> 1:19:09.560
<v Speaker 1>to us about them. You can find us in a

1:19:09.640 --> 1:19:11.640
<v Speaker 1>number of places, but the best starting point is to

1:19:11.760 --> 1:19:13.160
<v Speaker 1>just go head on over to stuff to Blow your

1:19:13.200 --> 1:19:15.839
<v Speaker 1>Mind dot com because that's where you'll find this podcast episode,

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1:19:27.920 --> 1:19:32.360
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1:19:32.360 --> 1:19:34.320
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1:19:34.320 --> 1:19:36.680
<v Speaker 1>can always email us that blow the Mind at how

1:19:36.720 --> 1:19:49.080
<v Speaker 1>stuff works dot com for more on this and thousands

1:19:49.120 --> 1:19:57.160
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