WEBVTT - Euphemisms: Linguistic Transmutation

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<v Speaker 1>Welcome to Stuff to Blow Your Mind from how Stuff

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<v Speaker 1>Works dot com. Hey, welcome to Stuff to Blow your Mind.

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<v Speaker 1>My name is Robert Lamb and I'm Joe McCormick and Robert.

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<v Speaker 1>I want to talk about my favorite scene in the

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<v Speaker 1>movie bram Stoker's Dracula, directed by Francis Ford Coppola. Okay, well,

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<v Speaker 1>there's never a bad time to discuss, uh that that

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<v Speaker 1>particular interpretation of Dracula. It is a great one, isn't it.

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<v Speaker 1>It's like horrible, but it's also great. It has some

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<v Speaker 1>wonderful design in it. I love the suit of armor,

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<v Speaker 1>oh yeah, yeah, and I love some of the painted

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<v Speaker 1>backdrops and stuff. But there's a great scene where so

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<v Speaker 1>you know the basic story of Dracula. These characters are

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<v Speaker 1>in I think late Victorian England and Dracula, Count Dracula

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<v Speaker 1>comes to England from Transylvania and begins feeding on the

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<v Speaker 1>locals in England. And uh, there is the character Van Helsing,

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<v Speaker 1>the Van vampire slayer, a man of great wisdom. And

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<v Speaker 1>in the bram Stoker's Dracula France Ford couple of version,

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<v Speaker 1>he has played by Anthony Hopkins in a wonderfully weird,

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<v Speaker 1>hyperactive performance. Uh. And there's a scene where the main

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<v Speaker 1>character's friend Lucy has been turned into a vampire by

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<v Speaker 1>Count Dracula, and Van Helsing and his associates have just

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<v Speaker 1>come back from slaying the vampire version of their friend

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<v Speaker 1>Lucy and the character Mina Harker played in the movie

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<v Speaker 1>by win Owner writer. She asks how did Lucy die?

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<v Speaker 1>Was she in great pain? And Anthony Hopkins as Van

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<v Speaker 1>Helsing says, yes, she was in great pain. Then we

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<v Speaker 1>cut off our head, drove a stake through her heart

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<v Speaker 1>and then burned it. And then she found peace. And

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<v Speaker 1>I always love that because of the last line at

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<v Speaker 1>the end there and then she found peace. Yeah, everything

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<v Speaker 1>else is thoroughly non euphemistic. It's pretty straightforward. These are

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<v Speaker 1>the steps we took to to tear her corpse apart

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<v Speaker 1>to to kill her her undead uh 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. That's

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<v Speaker 1>it's why it's such a wonderful comic moment. 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 gonna go poop and wash my hands,

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<v Speaker 1>and I'm gonna come back, and then I'm gonna fish

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<v Speaker 1>eater And wouldn't it be great if we could do

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<v Speaker 1>that during dinner party? Yeah? No, no, like if an

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<v Speaker 1>adult did that, you would just think they'd lost their

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<v Speaker 1>mind or just we're the most uncouth first and 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 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 it. Yeah, I'm

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<v Speaker 1>I'm gonna Well that that's a weird. I've never heard

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<v Speaker 1>anyone use that I'm gonna 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 restroom and I'll be right back visit like you're

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<v Speaker 1>gonna have some quality time. Well, I'm keeping it vague

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<v Speaker 1>as to what. I'm not going to give you the

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<v Speaker 1>particulars of what's going to happen. Maybe I'm just washing

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<v Speaker 1>my hands, maybe I need to blow my nose, might

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<v Speaker 1>just stare in the mirror without blinking. Yeah, but I'm

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<v Speaker 1>not gonna say I'm gonna go poop and then I

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<v Speaker 1>will return. I bet there's a lot of stuff when

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<v Speaker 1>you have a kid in the house that you have

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<v Speaker 1>to do euphemistically that you you're used to talking more bluntly,

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<v Speaker 1>maybe with your spouse or partner, but but once a

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<v Speaker 1>kid comes along, you can't say everything the way you

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<v Speaker 1>used to. Well, it's interesting. There's a lot of there's

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<v Speaker 1>a lot of back and forth too with kids regarding

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<v Speaker 1>especially euthanisms regarding the human body, because some parents will

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<v Speaker 1>we'll fall into this habit of using like cutes here

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<v Speaker 1>less uh less accurate terminology for parts of the body,

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<v Speaker 1>particularly genitalia, which I always find creepy when I hear

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<v Speaker 1>no offense to parents who do that. I'm not actually

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<v Speaker 1>judging you, and that's just my instinctual reaction hearing like

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<v Speaker 1>pp and stuff. It always sounds like, yeah, yeah, we

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<v Speaker 1>try not to do that in our household. I mean

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<v Speaker 1>that everyone everyone can, you know, do their own thing

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<v Speaker 1>by all means, but yeah, we try and say, all right, penis, testicles,

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<v Speaker 1>um et cetera. Because you know, I feel it's important

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<v Speaker 1>for them to have an accurate understanding of their body

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<v Speaker 1>and then to be able to describe their body, uh seriously,

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<v Speaker 1>to say, you know a physician. Yeah, if they needed

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<v Speaker 1>to talk to a doctor, they would need the correct terms.

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<v Speaker 1>But but that's an area where in parenting circles people

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<v Speaker 1>kind of go on your arguments on both sides. Do

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<v Speaker 1>you do you ever find yourself like wanting to curse

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<v Speaker 1>in front of the child, but you have to find

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<v Speaker 1>an other word. Oh yeah, all the time. Sometimes I

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<v Speaker 1>don't find that other word. Um uh this morning, even

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<v Speaker 1>driving through traffic, and my son reminded me, said, they

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<v Speaker 1>can't hear you. I guess the other drivers cannot hear me.

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<v Speaker 1>That is a perceptive kid. Yeah, But but I try.

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<v Speaker 1>I do try and use certain euphemisms or just it's

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<v Speaker 1>almost easier for me to just come up with a

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<v Speaker 1>nonsense word, so referring to other drivers as dumbledoors or

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<v Speaker 1>calling them crab drivers or something like that. Crab drivers

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<v Speaker 1>good because they're kind of scuttling around back and forth

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<v Speaker 1>right a side and stead of going in straight lines. Uh.

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<v Speaker 1>Like I find that easier to do because sometimes it's

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<v Speaker 1>difficult to make a euphemism stick because if I'm if

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<v Speaker 1>I'm really irritated with another driver, my brain really wants

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<v Speaker 1>to use, uh, the the F word or or the

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<v Speaker 1>or the S word, or one of these more actually

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<v Speaker 1>profane words from a vocabulary, and there's something about a

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<v Speaker 1>watered down version of it just will not suit. Yeah,

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<v Speaker 1>it seems to 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. Gang is not gonna not gonna got not

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<v Speaker 1>gonna do. It's not gonna suit. Fudge is not gonna work.

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<v Speaker 1>So euphemisms in our house, Uh, my wife Rachel and

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<v Speaker 1>I get a lot of enjoyment out of talking about

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<v Speaker 1>our dog in un euphemistic terms when people normally would so.

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<v Speaker 1>One example, when our dog's legs and jaws are jerking

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<v Speaker 1>in his sleep, you know he's having a little doggie dreams.

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<v Speaker 1>I think many dog owners would be inclined to say, oh,

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<v Speaker 1>he's dreaming about chasing something. But we would say, oh,

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<v Speaker 1>he's dreaming about killing, which he is. He's definitely dreaming

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<v Speaker 1>about killing little animals. Yeah, that's that's that, that's true. Yeah,

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<v Speaker 1>I guess I do a certain amount of that with

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<v Speaker 1>our our our pet as well. I'll give one more

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<v Speaker 1>example though, about about raising a child and euphemisms, is

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<v Speaker 1>that sometimes you still do not succeed in really driving

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<v Speaker 1>home the names for things, and without the proper term,

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<v Speaker 1>sometimes the like the children's name for it is going

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<v Speaker 1>to be totally even more unsuitable. So I don't think

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<v Speaker 1>I drove home properly. You know what the anus is

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<v Speaker 1>to my son. And so one day we had some

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<v Speaker 1>people guests to the house and this is something he

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<v Speaker 1>hadn't even met before, but he walked outside, just got

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<v Speaker 1>it from the nap, and he probably announces, quote, uh,

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<v Speaker 1>it itches where poop comes out on my bum and uh.

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<v Speaker 1>And I think, arguably, like this, this is a more

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<v Speaker 1>uncouth statement. Grantedies four and a half, so nobody cares,

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<v Speaker 1>but still it would be more accurate to say my

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<v Speaker 1>anus itches. Right. But in a way what he said

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<v Speaker 1>was euphemism. Really it's an anti euphemism, and we'll get

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<v Speaker 1>into that in a in a bit the the euphemism

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<v Speaker 1>is actually cuter there in the situation where a kid

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<v Speaker 1>says it. If it's true 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 it itches on my bum where poop

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<v Speaker 1>comes out, then that, you know, you would call the

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<v Speaker 1>authorities exactly. Okay, So, uh, let's zoom in on the

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<v Speaker 1>concept of the euphemism and try to figure out what

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<v Speaker 1>it does, what is its role in language apart from

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<v Speaker 1>the obvious. Now we we did say that it's essentially

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<v Speaker 1>a nice word. It's a word that takes the place

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<v Speaker 1>of a word that, for some reason is inappropriate offensive. Uh,

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<v Speaker 1>something people don't want to say or think about. Maybe

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<v Speaker 1>that conjures up too concreteive an image. Yeah, I mean,

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<v Speaker 1>on the surface of things, it's don't say that, say this,

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<v Speaker 1>But of course it's it's more than that. A euphemism

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<v Speaker 1>has the power to alter the meaning of the word,

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<v Speaker 1>or 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 creepy.

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<v Speaker 1>It 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 that 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 distasteful. Okay, So there are

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<v Speaker 1>a bunch of different ways that you can come up

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<v Speaker 1>with the euphemism, right like you you can put it

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<v Speaker 1>together in several ways. There's a word that people have

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<v Speaker 1>instinctually felt somehow they want to start avoiding saying, but

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<v Speaker 1>they still need the concept in everyday language. You still

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<v Speaker 1>have to be able to refer to the thing the

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<v Speaker 1>word refers to somehow, So you've got to come up

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<v Speaker 1>with a different word. So where do these different words

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<v Speaker 1>come from? Well, you can of course really go down

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<v Speaker 1>the rabbit hole figuring out what sort of euphemisms are

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<v Speaker 1>doing what. But here are some of the basic classifications

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<v Speaker 1>to consider. There's a term of foreign origin, okay, like

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<v Speaker 1>a dairy air or copulation urination, you're using a more

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<v Speaker 1>elegant and uh and in foreign term for what you're

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<v Speaker 1>talking about. In English. A lot of times the euphemisms

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<v Speaker 1>kind of come from Latin constructions more so than from

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<v Speaker 1>the Anglo Saxon constructions, where the the short straightforward word

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<v Speaker 1>sounds kind of rude and concrete, and that the Latin

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<v Speaker 1>origin words sounds more abstract and less like it less

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<v Speaker 1>it's less likely to conjure an image. Another example is abbreviations,

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<v Speaker 1>for instance, s O B or food bar. These are

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<v Speaker 1>both examples where we we simply abbreviate a A a

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<v Speaker 1>phrase that would otherwise be offensive to some right, and

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<v Speaker 1>I guess in most cases you would still consider the

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<v Speaker 1>abbreviation somewhat offensive, but maybe less so. Yeah. Uh. The

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<v Speaker 1>one I like you made the note of this, but

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<v Speaker 1>I like the idea of using really vague abstractions such

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<v Speaker 1>as doing it, doing it or um. The source I

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<v Speaker 1>was looking at mentioned like situation, like just referring to

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<v Speaker 1>the such and such situation. One that always has annoyed

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<v Speaker 1>me is the situation the situation room, like what what

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<v Speaker 1>situation is the room for? Is it a war room?

0:12:26.760 --> 0:12:28.560
<v Speaker 1>Because if it's a war room, let's call it a

0:12:28.559 --> 0:12:31.480
<v Speaker 1>war room. Is it an emergency room? Is it let's

0:12:31.559 --> 0:12:33.920
<v Speaker 1>let's call it what it is? The situation room could

0:12:33.920 --> 0:12:37.440
<v Speaker 1>be about anything, Okay. There would also be the concept

0:12:37.480 --> 0:12:40.280
<v Speaker 1>of just saying that you don't want to say a thing,

0:12:40.640 --> 0:12:44.920
<v Speaker 1>essentially like unmentionables. Yes, he who should not be named

0:12:45.000 --> 0:12:50.000
<v Speaker 1>right lord Voldemort? Uh? And then there of course mispronunciations

0:12:50.120 --> 0:12:53.920
<v Speaker 1>like freaking or god. I guess is gosh darn it?

0:12:54.000 --> 0:12:57.360
<v Speaker 1>One is replacing God with gosh? Does that work? I

0:12:57.360 --> 0:13:01.400
<v Speaker 1>guess it could be like go old? Aren't gold? Aren't?

0:13:01.800 --> 0:13:05.680
<v Speaker 1>That would be one? Yeah? And then their plays on abbreviation,

0:13:05.920 --> 0:13:10.600
<v Speaker 1>which I really hadn't thought much of, but bull roar

0:13:10.760 --> 0:13:13.360
<v Speaker 1>is one that we actually used recently in talking about

0:13:13.760 --> 0:13:18.880
<v Speaker 1>BS or just to go ahead and bleet meum a bullet, right,

0:13:19.360 --> 0:13:21.559
<v Speaker 1>But I don't think I've ever used barbecue sauce. I

0:13:21.600 --> 0:13:23.880
<v Speaker 1>saw that one listed as well. Where did you see that?

0:13:24.320 --> 0:13:25.920
<v Speaker 1>It was? In one of the papers so that we

0:13:26.000 --> 0:13:27.760
<v Speaker 1>were looking at they mentioned barbecue. So I would like

0:13:27.840 --> 0:13:29.679
<v Speaker 1>to hear from anyone who who says, oh, that's just

0:13:29.720 --> 0:13:32.319
<v Speaker 1>a load of barbecue sauce. Barbecue, I've never heard that.

0:13:32.320 --> 0:13:34.480
<v Speaker 1>It must be a regional, regional thing. What kind of

0:13:34.520 --> 0:13:39.840
<v Speaker 1>barbecue sauce, especially if it's regional North Carolina, South Carolina,

0:13:39.920 --> 0:13:42.800
<v Speaker 1>I don't know. Or beasting. Beasting would be a good one.

0:13:43.200 --> 0:13:45.480
<v Speaker 1>Oh is that actually used? No? I just made that up.

0:13:45.720 --> 0:13:47.360
<v Speaker 1>I was trying to think, what what, what could you

0:13:47.720 --> 0:13:50.560
<v Speaker 1>that's even that even has some of the same consonants

0:13:50.600 --> 0:13:53.760
<v Speaker 1>in it? Yeah? Um, how about malarkey or maybe malarkey?

0:13:53.840 --> 0:13:57.920
<v Speaker 1>Is malarkey actually more offensive in in its origin? And

0:13:58.000 --> 0:13:59.640
<v Speaker 1>we're just it's one of these things where we don't

0:13:59.679 --> 0:14:01.840
<v Speaker 1>know what it means anymore. I have no idea where

0:14:01.840 --> 0:14:03.960
<v Speaker 1>it comes from. It would be horrible to go look

0:14:04.040 --> 0:14:07.400
<v Speaker 1>that up later and find out it's a deeply offensive term. Yeah,

0:14:07.960 --> 0:14:10.040
<v Speaker 1>and you know, I feel like that happens a time

0:14:10.120 --> 0:14:12.120
<v Speaker 1>or two as well. We we have something we think

0:14:12.360 --> 0:14:15.520
<v Speaker 1>is is a euphemism, but in reality we're just using

0:14:15.720 --> 0:14:19.360
<v Speaker 1>a far more offensive term than not that fewer people

0:14:19.360 --> 0:14:23.080
<v Speaker 1>are familiar with. Okay, But so when you use euphemisms,

0:14:23.120 --> 0:14:26.680
<v Speaker 1>how however you form the new phrase or the new word,

0:14:26.920 --> 0:14:31.160
<v Speaker 1>you're essentially doing maybe three different kinds of things, right, Yeah,

0:14:31.200 --> 0:14:34.520
<v Speaker 1>when you bust out euphemism, you may be employing what

0:14:34.760 --> 0:14:38.880
<v Speaker 1>is called circumlocution to to speak around that which cannot

0:14:38.920 --> 0:14:42.280
<v Speaker 1>be said. Yeah, circumlocution, And that's something we often use

0:14:43.080 --> 0:14:45.360
<v Speaker 1>in a non euphemistic way to like we use it

0:14:45.440 --> 0:14:47.880
<v Speaker 1>when we're speaking a language we're not very familiar with.

0:14:48.040 --> 0:14:50.560
<v Speaker 1>If you've ever tried to speak another language, you often

0:14:50.680 --> 0:14:54.880
<v Speaker 1>don't have the word for a thing, so instead you circumlocute,

0:14:54.960 --> 0:14:57.760
<v Speaker 1>You say a bunch of things that are sort of

0:14:57.880 --> 0:15:01.000
<v Speaker 1>explaining the concept of the word to try to get

0:15:01.080 --> 0:15:03.520
<v Speaker 1>to it. But this would be a case where you

0:15:03.640 --> 0:15:05.880
<v Speaker 1>do the same thing, not because you don't have the word,

0:15:05.960 --> 0:15:08.480
<v Speaker 1>but because you don't want to use the word. Yeah.

0:15:08.840 --> 0:15:12.400
<v Speaker 1>And another example would be a taboo deformation. So we're

0:15:12.400 --> 0:15:15.480
<v Speaker 1>just we're altering the spelling or pronunciation of of that

0:15:15.680 --> 0:15:19.360
<v Speaker 1>which cannot be said. So go fudge yourself, um you

0:15:20.160 --> 0:15:23.280
<v Speaker 1>mother effort. That would be an example of of the

0:15:23.440 --> 0:15:27.040
<v Speaker 1>use of taboo defamation or gold arn't, Yeah, gold arn't.

0:15:27.120 --> 0:15:29.600
<v Speaker 1>We're just take like thinking, think of the obscenity as

0:15:29.680 --> 0:15:32.840
<v Speaker 1>this clay object, and we're just wrenching it into a

0:15:32.960 --> 0:15:36.320
<v Speaker 1>less profane shape. But we still know what its original

0:15:36.480 --> 0:15:40.200
<v Speaker 1>shape was it's still it's still echoes that form enough

0:15:40.480 --> 0:15:43.760
<v Speaker 1>for us to use it, albeit in a blunted form. Yeah,

0:15:43.840 --> 0:15:46.240
<v Speaker 1>and I guess the other main thing would be sort

0:15:46.280 --> 0:15:50.360
<v Speaker 1>of robbing the word of its power to conjure imagery. Yeah,

0:15:51.040 --> 0:15:55.400
<v Speaker 1>double speak, right, Uh, making neutral the awful. I think

0:15:55.480 --> 0:15:58.240
<v Speaker 1>one of the best examples of this is to say, uh,

0:15:58.360 --> 0:16:02.160
<v Speaker 1>the enemy combatant was new traalized, which sounds far nicer

0:16:02.240 --> 0:16:05.520
<v Speaker 1>than we We shot Rolf to death and his his

0:16:05.640 --> 0:16:08.760
<v Speaker 1>family will be without him. Now. You know, Rolf was

0:16:08.960 --> 0:16:14.320
<v Speaker 1>hit with an explosive that resulted in complete body de defragmentation,

0:16:15.040 --> 0:16:17.160
<v Speaker 1>which I guess is that'd be sort of that's kind

0:16:17.160 --> 0:16:20.800
<v Speaker 1>of a euphanism as well, right, but defragmentation, what would

0:16:20.800 --> 0:16:23.680
<v Speaker 1>it be? Rolf was hit by an explosion that severed

0:16:23.760 --> 0:16:28.800
<v Speaker 1>many arteries. Yes, but you know it's not that funny.

0:16:28.800 --> 0:16:30.240
<v Speaker 1>I don't know why I'm laugh No, no, but it's

0:16:30.280 --> 0:16:32.760
<v Speaker 1>kind of getting it as we try to to dance

0:16:32.880 --> 0:16:36.280
<v Speaker 1>around Rolf's death, and he even discussed more accurately what

0:16:36.440 --> 0:16:40.120
<v Speaker 1>happened to Rolf. Are some things in life almost like

0:16:40.280 --> 0:16:43.280
<v Speaker 1>too dreadful, Like there's there's no way that language, at

0:16:43.360 --> 0:16:49.360
<v Speaker 1>least brief language can accurately describe something that is that horrible.

0:16:49.880 --> 0:16:51.880
<v Speaker 1>I don't know. I mean, it's interesting to look at

0:16:52.240 --> 0:16:55.720
<v Speaker 1>the general categories of things that we have euphemisms for.

0:16:56.120 --> 0:16:58.280
<v Speaker 1>It's not just arbitrary. It's like, it's not like we

0:16:58.400 --> 0:17:02.040
<v Speaker 1>just have euphemisms for any thing. We have euphemisms usually

0:17:02.200 --> 0:17:06.320
<v Speaker 1>for terms having to do with the inevitable processes of

0:17:06.440 --> 0:17:11.679
<v Speaker 1>the human body, like like elimination of waste, uh, sex

0:17:12.040 --> 0:17:14.840
<v Speaker 1>and death. Those those are the big things that you

0:17:14.920 --> 0:17:19.359
<v Speaker 1>have euphemisms for, but also for culturally sensitive issues like

0:17:19.920 --> 0:17:23.880
<v Speaker 1>you know, for names of marginalized groups that are discriminated

0:17:23.920 --> 0:17:28.159
<v Speaker 1>against or something like that. Yeah, and uh, you know,

0:17:28.240 --> 0:17:30.920
<v Speaker 1>as well as the way these things are shadowed. And

0:17:31.680 --> 0:17:35.000
<v Speaker 1>certainly as there's a whole area of business euphemism to

0:17:35.119 --> 0:17:38.640
<v Speaker 1>discussed as discussed as well. Oh absolutely, Yeah, of course,

0:17:38.680 --> 0:17:41.720
<v Speaker 1>we have a number of different euphemisms to to to

0:17:42.119 --> 0:17:44.440
<v Speaker 1>refer to firing someone, which is kind of the the

0:17:44.520 --> 0:17:48.080
<v Speaker 1>workplace version of death. Right. Yeah, we have. For instance,

0:17:48.080 --> 0:17:53.160
<v Speaker 1>you may have heard about layoffs, downsizing, right, sizing, that's

0:17:53.200 --> 0:17:56.400
<v Speaker 1>like that's a euphemism on top of a euphemism like downsizing.

0:17:56.520 --> 0:17:58.960
<v Speaker 1>That's you know, we're not downsizing, we're right sizing. We're

0:17:59.040 --> 0:18:02.639
<v Speaker 1>just we're just making the organization the correct size for

0:18:02.680 --> 0:18:06.280
<v Speaker 1>what we're doing here. Head count adjustment or head count

0:18:06.359 --> 0:18:11.920
<v Speaker 1>reduction uh an r I F or reduction enforce a realignment.

0:18:12.600 --> 0:18:16.800
<v Speaker 1>These are also so fabulous, wonderful terms that allow UH

0:18:17.080 --> 0:18:20.840
<v Speaker 1>management to do horrible things to people's lives. The wordout

0:18:20.880 --> 0:18:24.440
<v Speaker 1>feeling bad about it. The worst is let go. It's

0:18:24.520 --> 0:18:27.760
<v Speaker 1>like you're free. Oh yeah, we we had we had

0:18:27.760 --> 0:18:29.200
<v Speaker 1>to let we had to let you go. You should

0:18:29.240 --> 0:18:33.160
<v Speaker 1>be thinking us, I think, maybe more than anywhere else

0:18:33.240 --> 0:18:36.040
<v Speaker 1>I go in in my life, the business world is

0:18:36.320 --> 0:18:40.920
<v Speaker 1>absolutely built out of euphemism. So I think a reason

0:18:41.000 --> 0:18:44.600
<v Speaker 1>for this might be that the business relationship is essentially

0:18:44.760 --> 0:18:48.959
<v Speaker 1>a cutthroat relationship most of the time. If employers can

0:18:49.080 --> 0:18:52.320
<v Speaker 1>scam customers or employees out of another nickel and get

0:18:52.400 --> 0:18:54.480
<v Speaker 1>away with it and keep making money, they will do

0:18:54.640 --> 0:18:57.359
<v Speaker 1>it most of the time, and vice versa. You know,

0:18:57.480 --> 0:19:00.600
<v Speaker 1>every everybody in the business relationship is is trying to

0:19:00.640 --> 0:19:03.800
<v Speaker 1>get an extra nickel and and give as little as

0:19:03.880 --> 0:19:07.320
<v Speaker 1>they can for it. But at the same time, customers

0:19:07.400 --> 0:19:10.800
<v Speaker 1>and employers and employees interact with one another all the time.

0:19:10.920 --> 0:19:13.560
<v Speaker 1>You have to see your employer on a regular basis.

0:19:13.640 --> 0:19:16.520
<v Speaker 1>I mean most people do. Uh. So they want to

0:19:16.560 --> 0:19:19.119
<v Speaker 1>have pleasant relationships with the people they interact with. So

0:19:19.240 --> 0:19:22.679
<v Speaker 1>you kind of live in this state of denial about

0:19:22.720 --> 0:19:27.560
<v Speaker 1>the heartless, cutthroat principle at the foundation of your work relationships.

0:19:28.119 --> 0:19:30.680
<v Speaker 1>And it's weird trying to be friendly with your boss

0:19:30.760 --> 0:19:32.560
<v Speaker 1>when you're thinking about the fact that your boss could

0:19:32.640 --> 0:19:34.920
<v Speaker 1>fire you at any time, and in some places, for

0:19:35.160 --> 0:19:38.800
<v Speaker 1>any reason. So we we sort of pack our business

0:19:38.920 --> 0:19:43.200
<v Speaker 1>lives with euphemisms to avoid thinking about this cutthroat reality.

0:19:43.800 --> 0:19:46.480
<v Speaker 1>In addition to the euphemisms for firing. One thing I

0:19:46.600 --> 0:19:48.840
<v Speaker 1>was thinking about was, Robert, have you ever noticed that,

0:19:48.960 --> 0:19:51.840
<v Speaker 1>at least in my experience, maybe in years two, businesses

0:19:51.920 --> 0:19:57.160
<v Speaker 1>seem to never want to talk about quote money. Yeah,

0:19:57.400 --> 0:19:59.920
<v Speaker 1>so maybe I'm imagining this, but it seems like money

0:20:00.600 --> 0:20:04.000
<v Speaker 1>it's always removed to one higher level of abstraction, like

0:20:04.280 --> 0:20:08.880
<v Speaker 1>revenue or returns or something like that. Uh. And it's

0:20:08.960 --> 0:20:12.840
<v Speaker 1>as if talking about money directly would reveal that the

0:20:12.880 --> 0:20:16.159
<v Speaker 1>whole enterprise is kind of tacky at its core, or

0:20:16.359 --> 0:20:20.960
<v Speaker 1>you know, not only revenue but rev rev share, Like

0:20:21.080 --> 0:20:22.840
<v Speaker 1>that's the term that is thrown around a lot in

0:20:23.080 --> 0:20:25.600
<v Speaker 1>our industry. Now, and yet you talk about rev share,

0:20:25.680 --> 0:20:27.560
<v Speaker 1>then it's just an item on on a sheet. But

0:20:27.640 --> 0:20:29.760
<v Speaker 1>if you say I want you to give me more

0:20:29.840 --> 0:20:31.480
<v Speaker 1>of some of the money that you're getting for the

0:20:31.600 --> 0:20:33.479
<v Speaker 1>thing that I'm making for you so that you can

0:20:33.560 --> 0:20:37.119
<v Speaker 1>make money, uh, then it gets a little less tidy. Right.

0:20:37.320 --> 0:20:41.000
<v Speaker 1>It's like, why are you making it like that? It's

0:20:41.040 --> 0:20:44.200
<v Speaker 1>like you said something really mean when you're just saying

0:20:44.560 --> 0:20:47.840
<v Speaker 1>in direct terms what you're talking about. Yeah, I often

0:20:47.920 --> 0:20:52.200
<v Speaker 1>think about you know, we we've already studies in terms

0:20:52.240 --> 0:20:56.520
<v Speaker 1>of businesses where corporations are essentially psychopaths. I often, and

0:20:56.600 --> 0:20:58.760
<v Speaker 1>I often think of it in terms of like artificial

0:20:58.840 --> 0:21:04.399
<v Speaker 1>intelligence UM beings, then various cyberpunk stories. So a corporation

0:21:04.560 --> 0:21:08.000
<v Speaker 1>is essentially this, this demon, and this demon is bound

0:21:08.200 --> 0:21:12.800
<v Speaker 1>by whatever chains of law and UH and policy and

0:21:12.880 --> 0:21:15.680
<v Speaker 1>regulations that we can muster to keep it in check.

0:21:16.200 --> 0:21:19.440
<v Speaker 1>And then we we sort of handle it with specialized gloves,

0:21:19.960 --> 0:21:22.920
<v Speaker 1>often you know, composed of euphemisms that allow us to

0:21:23.080 --> 0:21:27.000
<v Speaker 1>handle it and benefit from its presence. But there's no

0:21:27.160 --> 0:21:31.920
<v Speaker 1>denying that it's it's horrible demonic nature. A nice analogy,

0:21:32.320 --> 0:21:34.679
<v Speaker 1>it's it comes from I guess I read one too

0:21:34.760 --> 0:21:38.240
<v Speaker 1>many Warhammer book and in my time, Oh, they have

0:21:38.359 --> 0:21:41.320
<v Speaker 1>demon gloves for the corporations. Um, well know they have

0:21:41.400 --> 0:21:43.920
<v Speaker 1>actual demons sometimes and they're chained up and they serve

0:21:44.040 --> 0:21:48.359
<v Speaker 1>the who is it the witch hunters? Yeah, excellent, Well,

0:21:48.359 --> 0:21:49.959
<v Speaker 1>I think we should take a quick break and when

0:21:50.000 --> 0:21:52.080
<v Speaker 1>we come back, we're going to talk about some of

0:21:52.280 --> 0:22:01.280
<v Speaker 1>the cultural implications of euphemisms. So, yeah, we're talking about

0:22:01.480 --> 0:22:05.960
<v Speaker 1>language here. We have multiple languages throughout the world. Every

0:22:06.080 --> 0:22:10.040
<v Speaker 1>culture is it kind of emerges from its own linguistic world,

0:22:10.359 --> 0:22:13.280
<v Speaker 1>and therefore we have we have different uses of euphemism

0:22:13.640 --> 0:22:17.159
<v Speaker 1>in in different languages. We have different uses of euphemism

0:22:17.600 --> 0:22:21.240
<v Speaker 1>in just different versions of different languages, different dialects British

0:22:21.280 --> 0:22:23.959
<v Speaker 1>English versus American English, and so a lot of our

0:22:24.040 --> 0:22:26.480
<v Speaker 1>reference points are going to be English, but uh, it

0:22:26.640 --> 0:22:29.600
<v Speaker 1>is worth looking into the use of euphemisms maybe in

0:22:29.680 --> 0:22:34.000
<v Speaker 1>other languages too. Yeah, two great examples I think come

0:22:34.080 --> 0:22:38.200
<v Speaker 1>from British English and Mandarin Chinese. So the the Economists

0:22:38.240 --> 0:22:42.959
<v Speaker 1>ran a great and naturally unattributed article back in um

0:22:43.119 --> 0:22:46.680
<v Speaker 1>titled making Murder Respectable, and it runs through a number

0:22:46.840 --> 0:22:51.000
<v Speaker 1>of examples of euphemisms that are currently uh or or

0:22:51.080 --> 0:22:52.720
<v Speaker 1>sort of previously in use. I think some of the

0:22:52.760 --> 0:22:55.480
<v Speaker 1>British ones have fallen out of favor. Did you notice

0:22:55.560 --> 0:22:59.720
<v Speaker 1>that nice euphemism they're unattributed, where the real term would

0:22:59.760 --> 0:23:03.080
<v Speaker 1>be the author's name is not listed. Yeah, you can

0:23:03.119 --> 0:23:05.879
<v Speaker 1>either you would either say the the author is anonymous

0:23:06.040 --> 0:23:09.280
<v Speaker 1>or or not credited for their work. But I mean

0:23:09.359 --> 0:23:13.400
<v Speaker 1>that's the economist business, a whole separate, separate, separate discussion.

0:23:14.080 --> 0:23:18.000
<v Speaker 1>Uh so, Yeah. We have a number of course American euphemisms,

0:23:18.080 --> 0:23:21.359
<v Speaker 1>which the the author in this this article points out

0:23:21.440 --> 0:23:24.240
<v Speaker 1>that these of course just replaced non offensive words terms

0:23:24.320 --> 0:23:27.600
<v Speaker 1>with new non offensive words in terms. We'll get into

0:23:27.600 --> 0:23:29.639
<v Speaker 1>the details on this in a bit, but it entails

0:23:29.720 --> 0:23:33.320
<v Speaker 1>something that's that's been referred to as the euphemism treadmill

0:23:33.560 --> 0:23:38.679
<v Speaker 1>right by the linguist and general scholar Stephen Pinker. Yeah. Yeah, contemporary,

0:23:38.800 --> 0:23:41.879
<v Speaker 1>very very much contemporary, still commenting on the world we

0:23:41.960 --> 0:23:46.320
<v Speaker 1>find ourselves in today. British euphemisms, on the other hand,

0:23:46.800 --> 0:23:51.440
<v Speaker 1>they create quote a pleasant sense of of complicity between

0:23:51.720 --> 0:23:56.080
<v Speaker 1>the euphemist and the individual that's listening to the euphemist.

0:23:56.560 --> 0:23:59.719
<v Speaker 1>The first few examples that the author rolls outcome from

0:24:00.040 --> 0:24:03.960
<v Speaker 1>British o bits, so a drunkard will be described as

0:24:04.720 --> 0:24:10.520
<v Speaker 1>as convivial or cheery. That's great. Um, aniphomaniac is uh,

0:24:10.880 --> 0:24:18.199
<v Speaker 1>and it has notable vivacity and in in prior times

0:24:18.440 --> 0:24:21.840
<v Speaker 1>you would of course encountered a homosexual only as a

0:24:22.000 --> 0:24:25.600
<v Speaker 1>quote confirmed bachelor. With all of these, it's almost as

0:24:25.640 --> 0:24:28.920
<v Speaker 1>if the person using the euphemism and the person hearing

0:24:29.000 --> 0:24:32.560
<v Speaker 1>it are sort of in on a joke together. Yeah, yeah,

0:24:32.720 --> 0:24:35.400
<v Speaker 1>there's a And that's something that the author gets into

0:24:35.920 --> 0:24:37.760
<v Speaker 1>here too, is you you have to be on it

0:24:37.840 --> 0:24:43.200
<v Speaker 1>on the joke to really understand at least proper British,

0:24:43.640 --> 0:24:48.000
<v Speaker 1>proper British conversation. You have to know the cues, otherwise

0:24:48.040 --> 0:24:50.880
<v Speaker 1>you're gonna have no idea what you're talking about. One

0:24:50.920 --> 0:24:53.320
<v Speaker 1>more from the o bit world, though, is that there's

0:24:53.560 --> 0:24:58.200
<v Speaker 1>the mysterious burdened by occasional irregularities in his private life

0:25:00.000 --> 0:25:02.520
<v Speaker 1>bit like, which is delightfully they like, what what I

0:25:02.600 --> 0:25:06.480
<v Speaker 1>assume that means? Scandal scandal ridden life. But that's that's

0:25:06.480 --> 0:25:09.879
<v Speaker 1>a lot sharper. So yeah. The author points out that

0:25:10.000 --> 0:25:12.840
<v Speaker 1>there are a number of passive cues in sort of

0:25:13.040 --> 0:25:20.320
<v Speaker 1>traditional high British conversation, such as incidentally incidentally, Joe. Uh.

0:25:20.480 --> 0:25:22.679
<v Speaker 1>This would mean I am now telling you the purpose

0:25:22.760 --> 0:25:26.199
<v Speaker 1>of this discussion, even though I'm saying incidentally, as if

0:25:26.240 --> 0:25:28.600
<v Speaker 1>this is just an incidental point I want to make,

0:25:29.080 --> 0:25:32.600
<v Speaker 1>I'm actually saying, all right, cut all the crap, this

0:25:32.800 --> 0:25:36.479
<v Speaker 1>is the real reason we're meeting here today. Another one

0:25:36.520 --> 0:25:39.960
<v Speaker 1>that the the author mentions with the greatest respect. With

0:25:40.080 --> 0:25:43.480
<v Speaker 1>the greatest respect, Joe, Uh, that means you are mistaken

0:25:43.520 --> 0:25:47.840
<v Speaker 1>and silly, which which which seems to be the complete

0:25:47.840 --> 0:25:50.200
<v Speaker 1>opposite of what you're literally saying. I can think of

0:25:50.280 --> 0:25:54.840
<v Speaker 1>a Southern American equivalent that bless his heart. Bless his heart. Yeah,

0:25:54.880 --> 0:25:57.480
<v Speaker 1>he bless his heart. That means sort of the opposite

0:25:57.520 --> 0:26:01.360
<v Speaker 1>of what it said. Yeah. I think that's a great example. Now.

0:26:01.440 --> 0:26:03.720
<v Speaker 1>The the author of this Economist piece also pointed out

0:26:03.760 --> 0:26:06.920
<v Speaker 1>that there are a number of Chinese euphemisms U and these,

0:26:07.080 --> 0:26:11.359
<v Speaker 1>like American euphemisms, often stem from squeamishness. It's not proper

0:26:11.480 --> 0:26:14.800
<v Speaker 1>to be too direct, especially if you might offend somebody.

0:26:14.880 --> 0:26:18.879
<v Speaker 1>So it's this idea of of a polite opacity. So

0:26:18.960 --> 0:26:22.280
<v Speaker 1>instead of turning down an invitation, uh, And this might

0:26:22.320 --> 0:26:25.359
<v Speaker 1>be like a this can be a really formal invitation,

0:26:25.600 --> 0:26:28.960
<v Speaker 1>like you know, a political of a political nature. One

0:26:29.080 --> 0:26:32.440
<v Speaker 1>might be told that that something is a boufong bion,

0:26:32.760 --> 0:26:36.480
<v Speaker 1>which means not convenient, when that, of course really means

0:26:37.000 --> 0:26:39.119
<v Speaker 1>we're not doing that, that's not happening. So it's not

0:26:39.280 --> 0:26:41.399
<v Speaker 1>like this is a bad time for me. Can we

0:26:41.520 --> 0:26:45.879
<v Speaker 1>reschedule right? It's it's very reminiscent of I imagine everyone

0:26:45.920 --> 0:26:49.320
<v Speaker 1>out there has some friend or acquaintance that's very flaky,

0:26:49.520 --> 0:26:52.000
<v Speaker 1>very wishy washy about their appointments, who say, hey, do

0:26:52.040 --> 0:26:54.280
<v Speaker 1>you want to hang out this week? Let me check

0:26:54.320 --> 0:26:56.960
<v Speaker 1>my calendar. Uh, let me see, I'll get back to you,

0:26:57.400 --> 0:27:01.360
<v Speaker 1>you know, instead of like sometimes that means sometimes, yeah,

0:27:01.440 --> 0:27:03.639
<v Speaker 1>that's that's the thing. And if you didn't if you

0:27:03.720 --> 0:27:06.239
<v Speaker 1>didn't know better, you might and you know, you might

0:27:06.280 --> 0:27:09.000
<v Speaker 1>have a policy of an official inquiry with with the

0:27:09.119 --> 0:27:12.000
<v Speaker 1>Chinese government official and you and you might say, oh,

0:27:12.080 --> 0:27:14.920
<v Speaker 1>well it's not convenient, I'll try again tomorrow. But no,

0:27:15.040 --> 0:27:17.639
<v Speaker 1>you're not getting the message. It's not convenient, it's not

0:27:17.760 --> 0:27:23.879
<v Speaker 1>going to happen. Perhaps ever, Another example is uh is

0:27:23.960 --> 0:27:26.639
<v Speaker 1>one might ask for an explanation of something and you

0:27:26.760 --> 0:27:30.639
<v Speaker 1>might get buching chu, which means uh, I am not clear,

0:27:31.800 --> 0:27:33.840
<v Speaker 1>which just means you're not going to be told like

0:27:34.080 --> 0:27:35.879
<v Speaker 1>it basically means I can't tell you that or I

0:27:35.920 --> 0:27:40.560
<v Speaker 1>won't tell you that. But uh, it's it's it's casting

0:27:40.640 --> 0:27:42.800
<v Speaker 1>that in the guise of why I'm not really clear

0:27:42.920 --> 0:27:45.200
<v Speaker 1>on the information, but it also kind of sounds like

0:27:45.320 --> 0:27:47.879
<v Speaker 1>I am not clear and that I am not I

0:27:48.000 --> 0:27:51.720
<v Speaker 1>am open, I am open. Yeah, So I find it

0:27:51.800 --> 0:27:54.240
<v Speaker 1>interests and there examples like this in every language, and

0:27:54.320 --> 0:27:57.480
<v Speaker 1>perhaps our listeners out there, if you have particular examples

0:27:57.520 --> 0:27:59.680
<v Speaker 1>you're aware of in a tongue that you speak or

0:27:59.760 --> 0:28:02.320
<v Speaker 1>have some history with, we'd love to hear those examples.

0:28:02.520 --> 0:28:05.439
<v Speaker 1>Oh yeah, I always love hearing the different idioms from

0:28:05.480 --> 0:28:07.680
<v Speaker 1>around the world that we get from listeners. One of

0:28:07.760 --> 0:28:10.200
<v Speaker 1>my favorites was we heard from a listener and oh,

0:28:10.320 --> 0:28:14.000
<v Speaker 1>now I apologize, I can't remember which language it was.

0:28:14.080 --> 0:28:18.639
<v Speaker 1>I think it was Swedish or Norwegian or maybe uh,

0:28:20.400 --> 0:28:24.200
<v Speaker 1>Scandinavian language, and the expression was it was an expression

0:28:24.280 --> 0:28:27.200
<v Speaker 1>that means something is a miss and the term is

0:28:27.760 --> 0:28:31.960
<v Speaker 1>there are owls in the moss. I love it. That's great,

0:28:33.280 --> 0:28:35.440
<v Speaker 1>there are owls in the moss. That's that's pretty good.

0:28:35.600 --> 0:28:37.440
<v Speaker 1>If you're the one who sent that to us, which

0:28:37.520 --> 0:28:41.400
<v Speaker 1>I still think about that a lot, Thank you so much. Okay, Well,

0:28:41.600 --> 0:28:46.200
<v Speaker 1>for one other arena of of the interaction between culture

0:28:46.360 --> 0:28:49.959
<v Speaker 1>and euphemism, I was thinking about what about religious euphemisms,

0:28:51.000 --> 0:28:54.080
<v Speaker 1>so I sometimes see, here's just one example. I want

0:28:54.120 --> 0:28:56.280
<v Speaker 1>to talk about a few different examples. One of them

0:28:57.480 --> 0:29:02.160
<v Speaker 1>is the way some Christians use euphemism to talk about

0:29:02.400 --> 0:29:07.400
<v Speaker 1>certain doctrines that they haven't explicitly rejected but obviously aren't

0:29:07.520 --> 0:29:11.400
<v Speaker 1>comfortable talking about directly. And one example that I have

0:29:11.600 --> 0:29:15.719
<v Speaker 1>encountered before is the Christian doctrine of Hell. Yes, now,

0:29:15.760 --> 0:29:17.800
<v Speaker 1>there are many doctrines of Hell, and I don't want

0:29:17.840 --> 0:29:20.800
<v Speaker 1>to paint all believers with the same view, but one

0:29:21.160 --> 0:29:24.760
<v Speaker 1>common interpretation throughout the history of the Church is the

0:29:24.880 --> 0:29:28.360
<v Speaker 1>sort of Dante's Inferno interpretation saying that Dante is more

0:29:28.440 --> 0:29:31.760
<v Speaker 1>or less correct after death, people who are non Christians

0:29:32.080 --> 0:29:35.360
<v Speaker 1>or people who are unrepentant sinners go to a place

0:29:35.480 --> 0:29:40.040
<v Speaker 1>of eternal torture and agony in fire. And some modern

0:29:40.120 --> 0:29:43.880
<v Speaker 1>Christians explicitly deny that premise. They just don't believe that

0:29:44.000 --> 0:29:46.960
<v Speaker 1>in that or they don't interpret the references to Hell

0:29:47.040 --> 0:29:49.440
<v Speaker 1>that way. Right, Yeah, we actually have an older stuff

0:29:49.440 --> 0:29:51.280
<v Speaker 1>to bear your Mind episode on this that that goes

0:29:51.360 --> 0:29:53.160
<v Speaker 1>through some of the theologies, and I think we have

0:29:53.280 --> 0:29:56.120
<v Speaker 1>a we have a list or gallery that I can

0:29:56.200 --> 0:29:57.760
<v Speaker 1>link to on the landing page for this episode of

0:29:57.800 --> 0:29:59.440
<v Speaker 1>stuff to Bring your Mind dot com. But yeah, you

0:29:59.520 --> 0:30:04.600
<v Speaker 1>have everything from this literal interpretation to annihilation theology, which says,

0:30:05.080 --> 0:30:07.920
<v Speaker 1>when you die going to hell, is that simply essentially

0:30:08.040 --> 0:30:12.680
<v Speaker 1>you are consumed. Your soul is just completely obliterated. Yeah,

0:30:12.920 --> 0:30:15.320
<v Speaker 1>you just ceased to be. Yeah. And then, of course,

0:30:15.360 --> 0:30:18.360
<v Speaker 1>as you allude to, some some do accept and embrace

0:30:18.440 --> 0:30:20.560
<v Speaker 1>it and say explicitly what they mean. You know, hell

0:30:20.680 --> 0:30:24.200
<v Speaker 1>is a place of torment, depart from me and everlasting fire.

0:30:24.680 --> 0:30:27.320
<v Speaker 1>But there are some people who at least rhetorically seems

0:30:27.360 --> 0:30:30.360
<v Speaker 1>stuck in the middle. I hear this fairly often. They

0:30:30.440 --> 0:30:34.080
<v Speaker 1>don't reject the doctrine, but they don't want to talk

0:30:34.120 --> 0:30:38.280
<v Speaker 1>about it bluntly. So you get phrases that are things

0:30:38.560 --> 0:30:43.160
<v Speaker 1>like the the unrighteous or the unbeliever will suffer divine

0:30:43.280 --> 0:30:47.360
<v Speaker 1>judgment or something like that. Seem it's euphemistic in nature.

0:30:47.440 --> 0:30:50.040
<v Speaker 1>You know, you haven't rejected the belief, but you just

0:30:50.160 --> 0:30:53.440
<v Speaker 1>don't want to talk about the particulars of it. That's interesting.

0:30:53.480 --> 0:30:57.160
<v Speaker 1>So they're basically they might, for instance, they might believe

0:30:57.560 --> 0:31:01.880
<v Speaker 1>in this uh, this sort of torture or u revenge

0:31:02.040 --> 0:31:06.160
<v Speaker 1>fantasy of Hell, but they're using the language of annihilation

0:31:06.560 --> 0:31:10.960
<v Speaker 1>theology instead as a euphemism for what they actually believe,

0:31:11.160 --> 0:31:14.480
<v Speaker 1>or just not being specific about what the judgment entails. Yeah,

0:31:14.880 --> 0:31:16.800
<v Speaker 1>I mean, I think there are there are other terms too.

0:31:16.880 --> 0:31:19.000
<v Speaker 1>That was the first one that came to my mind.

0:31:19.200 --> 0:31:22.440
<v Speaker 1>But it's such a weird area to consider, right, because

0:31:22.480 --> 0:31:24.800
<v Speaker 1>so many of these when you're using a euphemism for

0:31:25.800 --> 0:31:28.240
<v Speaker 1>you know, your your but you're talking about a thing

0:31:28.560 --> 0:31:33.040
<v Speaker 1>that has a definite reality. There's there's nothing subjective. It's

0:31:33.080 --> 0:31:36.000
<v Speaker 1>not a doctrine or belief, right, there is an objective,

0:31:36.920 --> 0:31:40.719
<v Speaker 1>but there's an objective their objective buttocks. There is an anus.

0:31:41.040 --> 0:31:43.280
<v Speaker 1>There's no denying there no there no no no denying

0:31:43.360 --> 0:31:45.880
<v Speaker 1>these things. But when you get into Hell, they are

0:31:45.880 --> 0:31:48.440
<v Speaker 1>all these discussions. There's there's been, there's a there's a

0:31:48.600 --> 0:31:53.040
<v Speaker 1>there's a broad spectrum of theologies regarding its existence or

0:31:53.120 --> 0:31:56.400
<v Speaker 1>non existence. I mean, I'm I'm personally of the mind

0:31:56.720 --> 0:32:00.720
<v Speaker 1>that whatever your belief about Hell is, you should you

0:32:00.760 --> 0:32:04.320
<v Speaker 1>should you should speak clearly about it another type of

0:32:04.560 --> 0:32:08.480
<v Speaker 1>religious euphemism, I would say, is motivated by a very

0:32:08.680 --> 0:32:12.320
<v Speaker 1>different type of thing. Instead of being uncomfortable with certain

0:32:12.400 --> 0:32:16.920
<v Speaker 1>concepts or not wanting to talk about certain things, it

0:32:17.280 --> 0:32:21.640
<v Speaker 1>extends from a a perception of holiness or reverence. And

0:32:21.760 --> 0:32:24.480
<v Speaker 1>this is the evolution of the name of God in

0:32:24.640 --> 0:32:28.880
<v Speaker 1>Judaism throughout history. So it's not that the name of

0:32:29.120 --> 0:32:32.000
<v Speaker 1>God has changed so much, or at least not much

0:32:32.040 --> 0:32:35.600
<v Speaker 1>in recent history in Judaism, but that at certain points

0:32:35.680 --> 0:32:40.520
<v Speaker 1>throughout history, usage of the name has become taboo because

0:32:40.600 --> 0:32:43.240
<v Speaker 1>of beliefs about not taking the name of the Lord

0:32:43.320 --> 0:32:47.160
<v Speaker 1>in vain. And thus it is required to have a

0:32:47.200 --> 0:32:50.360
<v Speaker 1>new word if you want to talk about religious ideas

0:32:50.480 --> 0:32:55.040
<v Speaker 1>such as your belief in God without referencing this word,

0:32:55.160 --> 0:32:57.320
<v Speaker 1>that you might be using the wrong way. And so

0:32:57.640 --> 0:33:00.240
<v Speaker 1>some of my info here is coming from uh book

0:33:00.240 --> 0:33:03.440
<v Speaker 1>on Hebrew and Western The Hebrew and Western Christian Name

0:33:03.480 --> 0:33:07.520
<v Speaker 1>of God by Robert J. Wilkinson. But in the Hebrew Bible,

0:33:07.680 --> 0:33:09.960
<v Speaker 1>the Jewish God has several names. You've got names like

0:33:10.120 --> 0:33:15.440
<v Speaker 1>ale and ale yawn uh Eloheim, but the most common

0:33:15.760 --> 0:33:18.600
<v Speaker 1>is Yahweh, the four letter word that's often called the

0:33:18.640 --> 0:33:22.720
<v Speaker 1>tetragrammaton meaning four letters um. And at a certain point

0:33:22.800 --> 0:33:25.560
<v Speaker 1>in the history of Judaism, and generally in that the

0:33:25.640 --> 0:33:29.800
<v Speaker 1>Hellenistic period, you know, the Greek Conquest, a taboo on

0:33:30.000 --> 0:33:33.600
<v Speaker 1>pronouncing the name emerged. And so, to quote one story

0:33:33.640 --> 0:33:38.840
<v Speaker 1>about this origin from the Babylonian talbot, to quote the Greeks,

0:33:38.920 --> 0:33:41.480
<v Speaker 1>and that's referring to the Seleucid rulers of the region

0:33:41.600 --> 0:33:44.480
<v Speaker 1>at that time decreed that the name of God may

0:33:44.560 --> 0:33:47.640
<v Speaker 1>not be spoken aloud. But when the hasman Ians, and

0:33:47.920 --> 0:33:50.880
<v Speaker 1>it was a group of Jewish rebels, grew in strength

0:33:50.960 --> 0:33:53.760
<v Speaker 1>and defeated them, they decreed that the name of God

0:33:53.880 --> 0:33:56.720
<v Speaker 1>be used even in contracts. And an example of this

0:33:56.880 --> 0:33:59.400
<v Speaker 1>might be something like, by the name of Yahweh, I

0:33:59.520 --> 0:34:01.480
<v Speaker 1>will paint your chicken coop if you give me a

0:34:01.520 --> 0:34:06.760
<v Speaker 1>tray of corn money, um and so. But then continuing

0:34:06.800 --> 0:34:09.600
<v Speaker 1>from the Talmud, when the rabbis heard about this, they said,

0:34:09.800 --> 0:34:13.360
<v Speaker 1>tomorrow this person will pay his debt and the contract

0:34:13.480 --> 0:34:16.720
<v Speaker 1>will be thrown on a garbage heap. So they forbade

0:34:16.840 --> 0:34:20.680
<v Speaker 1>its use in contracts. So it wasn't the use of

0:34:20.840 --> 0:34:23.320
<v Speaker 1>the name that was necessarily inherently wrong. It was just

0:34:23.480 --> 0:34:26.240
<v Speaker 1>that using it in this way for sort of everyday

0:34:26.320 --> 0:34:31.719
<v Speaker 1>purposes made it vulnerable to accidental defilement. Okay, so you

0:34:31.800 --> 0:34:34.480
<v Speaker 1>have in a sence, you have a very secular use

0:34:35.239 --> 0:34:39.360
<v Speaker 1>of divine terminology and uh, and it's not proper to

0:34:39.480 --> 0:34:42.600
<v Speaker 1>throw that around, right, to just make up a contract

0:34:42.680 --> 0:34:44.160
<v Speaker 1>with the name of God, and that you'd end up

0:34:44.200 --> 0:34:47.080
<v Speaker 1>throwing in the trash. It's like if you were what's

0:34:47.120 --> 0:34:49.840
<v Speaker 1>the the the Clive Barker film where you say that

0:34:49.960 --> 0:34:52.719
<v Speaker 1>the name three times and he shows up candy Man,

0:34:52.800 --> 0:34:55.640
<v Speaker 1>candy man. So it's like candy man. Can't You don't

0:34:55.640 --> 0:34:57.480
<v Speaker 1>want to say candy man all the time because he

0:34:57.640 --> 0:34:59.480
<v Speaker 1>will show up and start killing people, and you've got

0:34:59.520 --> 0:35:01.879
<v Speaker 1>a limited number of times you can invoke that. Yeah,

0:35:01.920 --> 0:35:03.879
<v Speaker 1>So we need to have another name for candy Man.

0:35:03.960 --> 0:35:08.160
<v Speaker 1>You call him like, you know, sweet guy, sweet guy. Yeah.

0:35:08.440 --> 0:35:11.040
<v Speaker 1>But then after a while, like there's still a candy

0:35:11.080 --> 0:35:14.279
<v Speaker 1>Man is just so magical and so potent that he's

0:35:14.280 --> 0:35:16.160
<v Speaker 1>going to creep into that term as well and start

0:35:16.200 --> 0:35:17.919
<v Speaker 1>popping up when you say that words. So you gotta

0:35:17.920 --> 0:35:20.759
<v Speaker 1>come up with another one. Yeah. But so anyway, going on,

0:35:20.920 --> 0:35:24.920
<v Speaker 1>in the same spirit of avoiding accidental defilements, some Jews

0:35:24.960 --> 0:35:29.320
<v Speaker 1>throughout history have avoided saying the tetragrammaton name out loud,

0:35:29.960 --> 0:35:32.320
<v Speaker 1>even in context where I would think one would assume

0:35:32.360 --> 0:35:35.040
<v Speaker 1>it was probably not being defiled, such as in reading

0:35:35.080 --> 0:35:38.440
<v Speaker 1>of the Torah. So you might have readings aloud from

0:35:38.480 --> 0:35:41.080
<v Speaker 1>the Torah where the reader would come to the four

0:35:41.200 --> 0:35:44.160
<v Speaker 1>letter name of God, and then instead of saying it,

0:35:44.600 --> 0:35:47.880
<v Speaker 1>the reader would substitute something like the word ad and i,

0:35:48.160 --> 0:35:52.000
<v Speaker 1>which means lord or master. But then in time, the

0:35:52.120 --> 0:35:55.960
<v Speaker 1>originally euphemistic ad and i, which was just substituted to

0:35:56.040 --> 0:35:59.400
<v Speaker 1>avoid saying the original name, also came to be charged

0:35:59.480 --> 0:36:01.799
<v Speaker 1>with the aria general holiness of the name of God.

0:36:02.320 --> 0:36:04.920
<v Speaker 1>And so then later you'd have some Jews referring to

0:36:05.040 --> 0:36:08.640
<v Speaker 1>God as Hashem, meaning the name. So you you have

0:36:08.760 --> 0:36:12.759
<v Speaker 1>this evolutionary process by which um a word is used

0:36:12.800 --> 0:36:16.320
<v Speaker 1>to avoid disrespect, but then that word sort of becomes

0:36:16.480 --> 0:36:20.960
<v Speaker 1>worthy of respect in in its own right. But then anyway,

0:36:21.080 --> 0:36:24.200
<v Speaker 1>so according to the Talmud, sometimes shortly after the conquest

0:36:24.239 --> 0:36:28.239
<v Speaker 1>of Alexander the Great, the high priest stopped saying the

0:36:28.360 --> 0:36:32.200
<v Speaker 1>name of God when when giving blessings. And in the Mishnah,

0:36:32.239 --> 0:36:35.359
<v Speaker 1>which is a work of Jewish rabbinic literature, putting down

0:36:35.400 --> 0:36:38.040
<v Speaker 1>lots of Jewish oral traditions into writing. The name of

0:36:38.080 --> 0:36:42.520
<v Speaker 1>God is often avoided and substituted with other words associated

0:36:42.600 --> 0:36:47.359
<v Speaker 1>with God, like Heaven or the place, or the Holy One,

0:36:47.560 --> 0:36:51.239
<v Speaker 1>blessed be he uh and so again. I think these

0:36:51.520 --> 0:36:55.520
<v Speaker 1>ephemisms are interesting because they're not used to avoid mentioning

0:36:55.680 --> 0:37:00.360
<v Speaker 1>something unpleasant or offensive, but to avoid accidental def ailement

0:37:00.440 --> 0:37:03.520
<v Speaker 1>of a word that, in this religious concept context, is

0:37:03.640 --> 0:37:06.680
<v Speaker 1>believed to be holy, believed to be treated with reverence

0:37:06.719 --> 0:37:10.120
<v Speaker 1>and respect. That's interesting because I think it's easy to

0:37:10.960 --> 0:37:13.600
<v Speaker 1>to believe that you just have all these different names

0:37:13.640 --> 0:37:17.520
<v Speaker 1>for for God solely because hey, God's really cool, really

0:37:17.560 --> 0:37:21.720
<v Speaker 1>important and has all these uh these these different points

0:37:21.760 --> 0:37:24.279
<v Speaker 1>in time where people are considering it and therefore they

0:37:24.320 --> 0:37:26.400
<v Speaker 1>need a different name for it, uh, you know. And

0:37:26.440 --> 0:37:29.640
<v Speaker 1>then we see that that sort of loose interpretation reflected

0:37:29.760 --> 0:37:33.759
<v Speaker 1>in our discussion of unreal deities, where so like Goes

0:37:33.920 --> 0:37:37.799
<v Speaker 1>goes a the Ghazarian has several different names and Ghostbusters, um,

0:37:38.239 --> 0:37:40.960
<v Speaker 1>probably just because goes Are is cool and needs a

0:37:41.040 --> 0:37:45.560
<v Speaker 1>number of names. Right, Yeah, it's true, like you've lost

0:37:45.640 --> 0:37:50.160
<v Speaker 1>the original, uh, the original rationale for all this diversification,

0:37:50.440 --> 0:37:53.440
<v Speaker 1>but you've still got the process. It's a cargo cult

0:37:53.480 --> 0:37:57.319
<v Speaker 1>of naming deity. But I was just wondering, are there

0:37:57.440 --> 0:38:00.799
<v Speaker 1>similar euphemisms and other religions too, for for either one

0:38:00.920 --> 0:38:04.920
<v Speaker 1>for talking about concepts that might be uncomfortable to some believers,

0:38:05.040 --> 0:38:09.080
<v Speaker 1>yet they haven't been fully rejected or talking about things

0:38:09.239 --> 0:38:12.680
<v Speaker 1>that cannot be named out of respect. Yeah. We we

0:38:12.800 --> 0:38:14.800
<v Speaker 1>briefly talked about this before we came in here, and

0:38:14.880 --> 0:38:17.400
<v Speaker 1>we had a hard time nailing down another example. We

0:38:17.560 --> 0:38:20.080
<v Speaker 1>we talked about the devil a little bit, but I

0:38:20.160 --> 0:38:23.160
<v Speaker 1>think that's not exactly the same. It's not because there's

0:38:23.200 --> 0:38:26.200
<v Speaker 1>this there's this timeline in our development of of of

0:38:26.320 --> 0:38:28.600
<v Speaker 1>the devil as a concept that's really kind of similar

0:38:28.600 --> 0:38:33.080
<v Speaker 1>to our concept of hell, where the devil as this

0:38:33.160 --> 0:38:36.160
<v Speaker 1>real popular conception of the Western devil or even like

0:38:36.280 --> 0:38:39.640
<v Speaker 1>the classical devil or the or the Miltonian devil or

0:38:39.719 --> 0:38:42.759
<v Speaker 1>Dante's devil, like, these are all vastly different things, and

0:38:42.840 --> 0:38:46.160
<v Speaker 1>they occur at different points in our evolving conception of

0:38:46.280 --> 0:38:50.080
<v Speaker 1>the devil, and even just on a been a biblical basis. Uh,

0:38:50.239 --> 0:38:52.400
<v Speaker 1>you go back to say the Book of Job, like,

0:38:52.560 --> 0:38:56.000
<v Speaker 1>that's not the devil. That's that's some guy who works

0:38:56.040 --> 0:38:59.920
<v Speaker 1>for God. It's called Satan that I believe stems from

0:39:00.120 --> 0:39:04.720
<v Speaker 1>the Hebraic Hasitan, which was just a court role. Yeah exactly.

0:39:04.800 --> 0:39:08.320
<v Speaker 1>But then I think we've also not, um, we've not

0:39:08.480 --> 0:39:11.120
<v Speaker 1>had the same kind of evolution because the devil is

0:39:11.200 --> 0:39:15.560
<v Speaker 1>not really considered holy. So um. In fact, there's often

0:39:15.600 --> 0:39:18.480
<v Speaker 1>the the the opposite effort to to really cast the

0:39:18.520 --> 0:39:21.080
<v Speaker 1>devil down instead and refer to refer to it as

0:39:21.080 --> 0:39:24.480
<v Speaker 1>a worm or or what have you. Sometimes we should

0:39:24.480 --> 0:39:26.760
<v Speaker 1>do a history of the Devil show. Oh yeah, we should.

0:39:27.200 --> 0:39:29.560
<v Speaker 1>But anyway, so I want to move on yet again,

0:39:29.680 --> 0:39:38.080
<v Speaker 1>from one totally on uncontroversial subject religion, to another one politics. Um. So,

0:39:38.239 --> 0:39:43.239
<v Speaker 1>there is definitely a strong cultural import of euphemism in politics.

0:39:43.440 --> 0:39:45.800
<v Speaker 1>And this is this probably won't come as a surprise

0:39:45.840 --> 0:39:47.839
<v Speaker 1>to you, but exactly how it works out you might

0:39:47.920 --> 0:39:50.960
<v Speaker 1>be a little fuzzy on. And this is something that

0:39:51.360 --> 0:39:54.359
<v Speaker 1>is uh, you can definitely find explored in a really

0:39:54.520 --> 0:39:59.840
<v Speaker 1>lucid and fascinating way in the nineteen essay by George Orwell,

0:40:00.120 --> 0:40:04.600
<v Speaker 1>the English journalist and critic called Politics and the English Language.

0:40:05.280 --> 0:40:07.800
<v Speaker 1>And in this essay, which by the way, is a

0:40:07.880 --> 0:40:09.600
<v Speaker 1>lot of people might have read it in college as

0:40:09.640 --> 0:40:11.719
<v Speaker 1>sort of just like a writing style essay. But I

0:40:11.760 --> 0:40:14.200
<v Speaker 1>think it's a great read. It's just fun to read.

0:40:14.320 --> 0:40:17.640
<v Speaker 1>He's got a great writing style. Uh. And anyway, in

0:40:17.800 --> 0:40:21.000
<v Speaker 1>this essay, Orwell lays out a series of criticisms as

0:40:21.080 --> 0:40:24.600
<v Speaker 1>what he saw as the deterioration of the quality of

0:40:24.719 --> 0:40:28.000
<v Speaker 1>published writing in English in his time. So he's coming

0:40:28.120 --> 0:40:30.759
<v Speaker 1>right out of World War Two. You know, You've you've

0:40:30.800 --> 0:40:34.840
<v Speaker 1>got a you've got a victorious Soviet Union to deal with.

0:40:35.440 --> 0:40:38.120
<v Speaker 1>You've just you've just had the fall of the Nazi regime.

0:40:38.920 --> 0:40:42.680
<v Speaker 1>The world has been in chaos for a while. But anyway,

0:40:42.760 --> 0:40:45.200
<v Speaker 1>he so he's talking about in this in this climate,

0:40:45.800 --> 0:40:48.800
<v Speaker 1>the English language has really been put through the ringer.

0:40:49.000 --> 0:40:51.080
<v Speaker 1>Oh and I just used a cliche that he would

0:40:51.080 --> 0:40:53.920
<v Speaker 1>aborre as he attacks the use of cliches like that

0:40:54.160 --> 0:40:59.080
<v Speaker 1>in his essay. But in one famous passage, Orwell translates

0:40:59.280 --> 0:41:03.239
<v Speaker 1>a well verse from the King James Bible translation of

0:41:03.320 --> 0:41:07.560
<v Speaker 1>the Book of Ecclesiastes into the style he's referring to

0:41:07.880 --> 0:41:10.879
<v Speaker 1>in modern English. And so I just got to read

0:41:10.960 --> 0:41:14.320
<v Speaker 1>this because it's too good. The King James Bible says,

0:41:15.120 --> 0:41:18.239
<v Speaker 1>I returned and saw under the sun that the race

0:41:18.520 --> 0:41:21.880
<v Speaker 1>is not to the swift, nor the battle to the strong,

0:41:22.640 --> 0:41:26.520
<v Speaker 1>neither yet bred to the wise, nor yet riches to

0:41:26.640 --> 0:41:30.240
<v Speaker 1>men of understanding, nor yet favor to men of skill.

0:41:30.719 --> 0:41:36.480
<v Speaker 1>But time and chance happeneth to them all. Okay, Orwell's

0:41:36.520 --> 0:41:40.440
<v Speaker 1>rewriting of that in modern English is objective. Considerations of

0:41:40.480 --> 0:41:44.440
<v Speaker 1>contemporary phenomena compel the conclusion that success or failure in

0:41:44.520 --> 0:41:49.960
<v Speaker 1>competitive activities exhibits no tendency to be commensurate with innate capacity,

0:41:50.320 --> 0:41:53.799
<v Speaker 1>but that a considerable element of the unpredictable must invariably

0:41:53.840 --> 0:41:58.319
<v Speaker 1>be taken into account. Now, it does communicate the same

0:41:58.680 --> 0:42:03.319
<v Speaker 1>sense basically. Yeah, I almost feel like like his translation

0:42:03.400 --> 0:42:06.919
<v Speaker 1>of it is better. Maybe I think, I think maybe

0:42:06.960 --> 0:42:10.200
<v Speaker 1>it just comes from reading too many, you know, god

0:42:10.239 --> 0:42:13.840
<v Speaker 1>awful peer of viewed papers for work. But but I

0:42:13.880 --> 0:42:16.600
<v Speaker 1>feel like that when kind of drove home a little,

0:42:16.640 --> 0:42:19.160
<v Speaker 1>a little, a little easier for me. Oh man, I

0:42:19.280 --> 0:42:23.200
<v Speaker 1>can't agree with you here, Robert, that is awful. Come on, yeah, hey,

0:42:23.400 --> 0:42:26.800
<v Speaker 1>you know, okay, Well anyway, so, so Orwell goes on

0:42:26.920 --> 0:42:30.120
<v Speaker 1>to say in in his main characterization that quote. Modern

0:42:30.239 --> 0:42:33.360
<v Speaker 1>writing at its worst does not consistent picking out words

0:42:33.440 --> 0:42:36.480
<v Speaker 1>for the sake of their meaning and inventing images in

0:42:36.640 --> 0:42:40.120
<v Speaker 1>order to make the meaning clearer. It consists in coming

0:42:40.200 --> 0:42:43.439
<v Speaker 1>together long strips of words which have already been set

0:42:43.560 --> 0:42:47.040
<v Speaker 1>in order by someone else and making the results presentable

0:42:47.160 --> 0:42:50.840
<v Speaker 1>by sheer humbug. The attraction of this way of writing

0:42:51.080 --> 0:42:54.200
<v Speaker 1>is that it is easy, and I think there's some

0:42:54.320 --> 0:42:57.319
<v Speaker 1>truth to that, like that when you use these sort

0:42:57.360 --> 0:43:02.640
<v Speaker 1>of cliches and bloated phrases, is it writing comes very naturally.

0:43:02.719 --> 0:43:04.760
<v Speaker 1>You don't have to think as much about the images

0:43:04.920 --> 0:43:06.880
<v Speaker 1>or the words you're choosing as you do when you

0:43:06.960 --> 0:43:12.560
<v Speaker 1>try to write things in a simpler, uh more concrete way. Well,

0:43:12.680 --> 0:43:15.480
<v Speaker 1>I mean there's this second example. I was I instantly

0:43:15.640 --> 0:43:17.800
<v Speaker 1>thought of peer re viewed papers because there is this

0:43:18.360 --> 0:43:24.080
<v Speaker 1>this often very specific, clinical, technical discussion of what's going on. Often,

0:43:24.360 --> 0:43:26.480
<v Speaker 1>you know, not not all the time, but sometimes this

0:43:26.560 --> 0:43:30.640
<v Speaker 1>can feel a bit soulless. But you can you can

0:43:30.760 --> 0:43:33.520
<v Speaker 1>read it, and you you basically you basically know what

0:43:33.560 --> 0:43:38.520
<v Speaker 1>they're talking about in in great detail, and there's less

0:43:38.840 --> 0:43:43.880
<v Speaker 1>interpretation involved, and so yeah, it's it's a less creative venture, uh,

0:43:44.080 --> 0:43:47.160
<v Speaker 1>either to to write or to read. But is it

0:43:47.320 --> 0:43:50.400
<v Speaker 1>more exact? I don't know if it is. And I

0:43:50.520 --> 0:43:52.680
<v Speaker 1>think Well or Well might disagree with you, but I

0:43:52.719 --> 0:43:54.440
<v Speaker 1>would like to hear what you think. When season so,

0:43:54.520 --> 0:43:56.319
<v Speaker 1>I want to get to his main argument. Then maybe

0:43:56.360 --> 0:43:58.400
<v Speaker 1>you can come back and flog or Well for me.

0:43:59.000 --> 0:44:02.120
<v Speaker 1>So for Well, the decline in the quality of writing

0:44:02.280 --> 0:44:06.240
<v Speaker 1>was not just an esthetic concern. It's not just bad

0:44:06.440 --> 0:44:10.720
<v Speaker 1>writing that is less enjoyable to read. It is actually

0:44:10.840 --> 0:44:16.400
<v Speaker 1>a threat against truth, freedom and social democracy. English quote

0:44:16.520 --> 0:44:20.560
<v Speaker 1>becomes ugly and inaccurate because our thoughts are foolish, but

0:44:21.040 --> 0:44:24.239
<v Speaker 1>the slovenly of our language makes it easier for us

0:44:24.320 --> 0:44:28.040
<v Speaker 1>to have foolish thoughts. And so if you've read Orwell's

0:44:28.040 --> 0:44:30.680
<v Speaker 1>novel novel nineteen eighty four, Robert, I assume you've read

0:44:30.760 --> 0:44:34.439
<v Speaker 1>nineteen eighty four, Yeah, you'll recall that at the time

0:44:34.480 --> 0:44:37.960
<v Speaker 1>of the story takes place, the totalitarian government in the novel,

0:44:38.960 --> 0:44:41.600
<v Speaker 1>working under Big Brother, is engaged in the creation of

0:44:41.640 --> 0:44:45.239
<v Speaker 1>a new form of English known as new speak and

0:44:45.640 --> 0:44:48.400
<v Speaker 1>uh in in Politics and Language, Orwell says quote, if

0:44:48.480 --> 0:44:52.799
<v Speaker 1>thought corrupts language, language can also corrupt thought, and new

0:44:52.920 --> 0:44:55.600
<v Speaker 1>Speak in in nineteen eighty four very much embodies this.

0:44:56.239 --> 0:44:58.680
<v Speaker 1>It reflects I think what orwell saw is the political

0:44:58.840 --> 0:45:03.200
<v Speaker 1>power of language. Essentially, control the use of language, and

0:45:03.320 --> 0:45:06.680
<v Speaker 1>you control how people think, control how people think, and

0:45:06.840 --> 0:45:09.920
<v Speaker 1>you command them to your purpose. Uh. And so I

0:45:10.000 --> 0:45:13.080
<v Speaker 1>want to read one long ish quote from Politics and

0:45:13.080 --> 0:45:15.839
<v Speaker 1>the English Language where he really gets to how euphemisms

0:45:15.880 --> 0:45:20.200
<v Speaker 1>are used in political writing and political journalism. So here's

0:45:20.200 --> 0:45:24.000
<v Speaker 1>the quote, with a few abridgements for length. In our time,

0:45:24.120 --> 0:45:28.560
<v Speaker 1>political speech and writing are largely the defense of the indefensible.

0:45:29.400 --> 0:45:34.240
<v Speaker 1>Thus political language has to consist largely of euphemism, question begging,

0:45:34.400 --> 0:45:39.359
<v Speaker 1>and sheer, cloudy vagueness. Defenseless villages are bombarded from the air,

0:45:39.719 --> 0:45:42.880
<v Speaker 1>The inhabitants are driven out into the countryside, the cattle

0:45:43.000 --> 0:45:46.800
<v Speaker 1>machine gunned, the huts set on fire with incendiary bullets.

0:45:47.160 --> 0:45:51.800
<v Speaker 1>This is called pacification. Millions of peasants are robbed of

0:45:51.920 --> 0:45:54.480
<v Speaker 1>their farms and sent trudging along the roads with no

0:45:54.680 --> 0:45:57.960
<v Speaker 1>more than they can carry. This is called transfer of

0:45:58.040 --> 0:46:03.680
<v Speaker 1>the population or rectification of frontiers. People are imprisoned for

0:46:03.880 --> 0:46:06.319
<v Speaker 1>years without trial, shot in the back of the neck,

0:46:06.480 --> 0:46:09.920
<v Speaker 1>or sent to die of scurvy and arctic lumber camps.

0:46:10.440 --> 0:46:15.520
<v Speaker 1>This is called elimination of unreliable elements. Such phraseology is

0:46:15.600 --> 0:46:18.759
<v Speaker 1>needed if one wants to name things without calling up

0:46:18.880 --> 0:46:23.360
<v Speaker 1>mental pictures of them. Consider, for instance, some comfortable English

0:46:23.440 --> 0:46:27.759
<v Speaker 1>professor defending Russian totalitarianism, and he's talking about Stalinism. There

0:46:29.200 --> 0:46:32.279
<v Speaker 1>he cannot say outright, I believe in killing off your

0:46:32.320 --> 0:46:36.080
<v Speaker 1>opponents when you can get good results by doing so. Probably,

0:46:36.160 --> 0:46:40.040
<v Speaker 1>therefore he will say something like this, while freely conceding

0:46:40.120 --> 0:46:43.600
<v Speaker 1>that the Soviet regime exhibits certain features with which the

0:46:43.680 --> 0:46:47.120
<v Speaker 1>humanitarian may be inclined to deplore. We must, i think,

0:46:47.160 --> 0:46:49.960
<v Speaker 1>agree that a certain curtailment of the right to political

0:46:50.000 --> 0:46:54.719
<v Speaker 1>opposition is an unavoidable concomitant of transitional periods, and that

0:46:54.840 --> 0:46:57.439
<v Speaker 1>the rigors which the Russian people have been called upon

0:46:57.520 --> 0:47:00.600
<v Speaker 1>to undergo have been amply justified in the sphere of

0:47:00.719 --> 0:47:06.040
<v Speaker 1>concrete achievement. The inflated style itself is a kind of euphemism.

0:47:06.360 --> 0:47:09.160
<v Speaker 1>A mass of Latin words falls upon the facts like

0:47:09.320 --> 0:47:13.719
<v Speaker 1>soft snow, blurring the outline and covering up all the details.

0:47:14.840 --> 0:47:16.719
<v Speaker 1>So what do you think about that, Robert, No, I mean,

0:47:16.760 --> 0:47:19.319
<v Speaker 1>I I agree with that. It's it guess it comes

0:47:19.400 --> 0:47:22.480
<v Speaker 1>down to, like this kind of this kind of writing

0:47:23.239 --> 0:47:27.920
<v Speaker 1>they we're talking about, is it's essentially writing like a

0:47:28.000 --> 0:47:33.960
<v Speaker 1>machine and and inviting the reader to think about the

0:47:34.000 --> 0:47:36.960
<v Speaker 1>the topic like a machine with sort of this with

0:47:37.120 --> 0:47:40.160
<v Speaker 1>without any of these human touches. That that that add

0:47:40.280 --> 0:47:43.319
<v Speaker 1>humanity to the subject matter, which in a I think

0:47:43.360 --> 0:47:46.840
<v Speaker 1>in a scientific environment like or certainly and say a

0:47:46.920 --> 0:47:51.720
<v Speaker 1>study about ecoli in a in a lab experiment, that's

0:47:52.080 --> 0:47:54.880
<v Speaker 1>perfectly that's perfectly fair, Like that's the way to do it.

0:47:55.520 --> 0:47:57.719
<v Speaker 1>But of course, when you when you're getting into um,

0:47:57.920 --> 0:48:02.080
<v Speaker 1>you know, affairs of politics and war, certainly, um, even

0:48:02.160 --> 0:48:05.720
<v Speaker 1>domestic politics. You know, the people's lives hang in the balance,

0:48:06.080 --> 0:48:08.640
<v Speaker 1>and if you distance yourself with language enough, then you

0:48:08.680 --> 0:48:11.400
<v Speaker 1>don't have to deal with the the the actual flesh

0:48:11.480 --> 0:48:14.719
<v Speaker 1>and blood ramifications of what you're talking about. But then

0:48:14.960 --> 0:48:17.920
<v Speaker 1>the other side of that is, it's somebody's job, right

0:48:18.440 --> 0:48:22.759
<v Speaker 1>to make a better killing machine. It's somebody's job to uh,

0:48:23.239 --> 0:48:26.920
<v Speaker 1>to to cut how the funding of public housing, you know,

0:48:27.200 --> 0:48:29.920
<v Speaker 1>so it of course they're going to try and do

0:48:30.080 --> 0:48:32.839
<v Speaker 1>it in a way that makes them feel less icky, right,

0:48:32.920 --> 0:48:36.480
<v Speaker 1>I mean, so Orwell says political language uh And he

0:48:36.760 --> 0:48:40.200
<v Speaker 1>says that this comes from both sides, from conservatives to anarchists,

0:48:40.640 --> 0:48:45.160
<v Speaker 1>is designed to make lies sound truthful, and murder respectable

0:48:45.520 --> 0:48:48.400
<v Speaker 1>and to give an appearance of solidity to pure wind.

0:48:49.120 --> 0:48:52.080
<v Speaker 1>And I think there is a lot of truth to that. Yeah,

0:48:52.200 --> 0:48:54.880
<v Speaker 1>that you I mean, I understand the need for it.

0:48:54.960 --> 0:48:58.080
<v Speaker 1>I'm not saying that it has done purely out of

0:48:58.239 --> 0:49:02.560
<v Speaker 1>calculating malice. There there are people who work in in

0:49:02.719 --> 0:49:06.400
<v Speaker 1>government who do things that you would probably think of

0:49:06.600 --> 0:49:09.880
<v Speaker 1>as bad, but who don't think of themselves as bad people,

0:49:10.280 --> 0:49:11.879
<v Speaker 1>and so they have they have they've got to come

0:49:11.960 --> 0:49:14.040
<v Speaker 1>up with some way of getting around this. And it's

0:49:14.120 --> 0:49:18.040
<v Speaker 1>this circumlocution, or it's this neutralizing language, like we talked

0:49:18.080 --> 0:49:22.040
<v Speaker 1>about earlier, coming up with these abstract terminologies, naming things

0:49:22.440 --> 0:49:27.120
<v Speaker 1>in terms of processes rather than of consequences. You know, Uh,

0:49:27.719 --> 0:49:29.959
<v Speaker 1>it's not that we killed a guy, but the enemy

0:49:30.239 --> 0:49:33.239
<v Speaker 1>was neutralized and for or well, you know, I think

0:49:33.320 --> 0:49:36.440
<v Speaker 1>these types of phrases and euphemisms are they're not limited

0:49:36.520 --> 0:49:39.440
<v Speaker 1>to the rulers themselves, right that They're not limited just

0:49:39.640 --> 0:49:42.759
<v Speaker 1>two people who want to justify themselves in tyranny and

0:49:43.000 --> 0:49:46.960
<v Speaker 1>stupefy the masses with this lullaby of empty, denatured language.

0:49:47.600 --> 0:49:50.960
<v Speaker 1>They're also used by people who should know better, people

0:49:51.080 --> 0:49:53.760
<v Speaker 1>who who might even be critical of those in power.

0:49:54.200 --> 0:49:59.000
<v Speaker 1>Euphemisms and mushy phrases are used, he emphasizes, because they're easy.

0:49:59.400 --> 0:50:03.600
<v Speaker 1>They make writing easier, and they make thinking about concepts easier.

0:50:04.040 --> 0:50:07.920
<v Speaker 1>Euphemisms are like a lubricant that just allows you to

0:50:08.160 --> 0:50:12.160
<v Speaker 1>easily insert your mind into a conversation without struggling with

0:50:12.280 --> 0:50:15.759
<v Speaker 1>the most difficult implications of it. And for or well,

0:50:15.880 --> 0:50:20.120
<v Speaker 1>this is not just applicable to these political euphemisms, you know,

0:50:20.280 --> 0:50:23.000
<v Speaker 1>for killing and and and these horrible acts, but it

0:50:23.120 --> 0:50:26.560
<v Speaker 1>goes into everyday conversation. So he writes quote phrases like

0:50:27.040 --> 0:50:32.960
<v Speaker 1>a not unjustifiable assumption leaves much to be desired, would

0:50:33.000 --> 0:50:36.520
<v Speaker 1>serve no good purpose, a consideration which we should do

0:50:36.640 --> 0:50:40.319
<v Speaker 1>well to bear in mind. Are a continuous and he says,

0:50:40.360 --> 0:50:44.480
<v Speaker 1>those are a continuous temptation, a packet of aspirins always

0:50:44.520 --> 0:50:47.560
<v Speaker 1>at one's elbow. And I really do like that idea

0:50:47.560 --> 0:50:52.680
<v Speaker 1>of the euphemism as a painkiller. Yeah, it makes me think, well, yeah,

0:50:52.880 --> 0:50:58.240
<v Speaker 1>I'm instantly thinking of various recent examples of of strong

0:50:58.440 --> 0:51:02.840
<v Speaker 1>statements about about war and the use of war in

0:51:02.920 --> 0:51:06.080
<v Speaker 1>a political climate. And here I'm using euphemisms already to

0:51:06.360 --> 0:51:09.759
<v Speaker 1>to talk about it. But it's it's like, it's like,

0:51:09.800 --> 0:51:12.320
<v Speaker 1>if you have this sentence where you're gonna say, we

0:51:12.440 --> 0:51:16.319
<v Speaker 1>are going to eliminate enemy combatants, all right, and if

0:51:16.400 --> 0:51:19.359
<v Speaker 1>you if you start removing some of the euphemisms there,

0:51:20.080 --> 0:51:23.760
<v Speaker 1>you still have to try and make that unacceptable sentence

0:51:23.800 --> 0:51:27.680
<v Speaker 1>to whoever whoever is saying or um or listening to it.

0:51:28.120 --> 0:51:31.400
<v Speaker 1>So if if you replace eliminate with kill, if you

0:51:31.520 --> 0:51:36.640
<v Speaker 1>replace eliminate with with you know, um, carpet bomb or

0:51:36.719 --> 0:51:38.960
<v Speaker 1>something like that, and if you were then you're still

0:51:39.000 --> 0:51:41.600
<v Speaker 1>going to have to try and make it a sentence

0:51:41.640 --> 0:51:43.880
<v Speaker 1>that you can live with. And sometimes that comes. So

0:51:44.000 --> 0:51:46.080
<v Speaker 1>what else can you change in that sentence? You can

0:51:46.200 --> 0:51:50.120
<v Speaker 1>change enemy combatants to barbarians, you can, or or any

0:51:50.160 --> 0:51:54.759
<v Speaker 1>other various form that also dehumanizes what's going on. But

0:51:55.000 --> 0:51:58.960
<v Speaker 1>by point should by changing the direction of the dehumanization, right, Well,

0:51:59.000 --> 0:52:01.600
<v Speaker 1>that would be what was what is known as a dysphemism.

0:52:02.320 --> 0:52:05.080
<v Speaker 1>There's that how you pronounce it. A euphemism would be

0:52:05.200 --> 0:52:09.160
<v Speaker 1>you know, it's euphemism comes from you meaning good and

0:52:09.680 --> 0:52:15.400
<v Speaker 1>female female meaning speech. So a dysphemism is the opposite. Essentially,

0:52:15.440 --> 0:52:18.840
<v Speaker 1>you're you're taking a concept that's inherently neutral and applying

0:52:18.920 --> 0:52:23.320
<v Speaker 1>a term to it that is a bad filtering terms.

0:52:23.440 --> 0:52:26.840
<v Speaker 1>It essentially filters out the good imagery or things you

0:52:26.920 --> 0:52:32.719
<v Speaker 1>might associate with a thing and and gives it bad connotations. Well,

0:52:32.840 --> 0:52:36.200
<v Speaker 1>what's a good example here of a dyspimism for our listeners?

0:52:36.440 --> 0:52:39.040
<v Speaker 1>How about? How about somebody is not happy with a

0:52:39.160 --> 0:52:41.400
<v Speaker 1>deal that they made, you know, they bought a car

0:52:41.480 --> 0:52:44.040
<v Speaker 1>or something, and they say I got ripped off. Oh

0:52:44.280 --> 0:52:46.279
<v Speaker 1>it goes, and to take it a step further, they

0:52:46.320 --> 0:52:48.560
<v Speaker 1>would say, oh I got screwed. Yeah, I really got

0:52:48.640 --> 0:52:51.760
<v Speaker 1>screwed in that deal. Did you really get quote unquote

0:52:51.760 --> 0:52:55.040
<v Speaker 1>screwed in any of the various interpretations there? No, you

0:52:55.200 --> 0:52:58.239
<v Speaker 1>just bought something and you you later regretted how much

0:52:58.239 --> 0:53:00.440
<v Speaker 1>you spent on it or something. But they have to

0:53:00.560 --> 0:53:04.520
<v Speaker 1>use the screws on my hands and my fingers, and

0:53:04.920 --> 0:53:07.160
<v Speaker 1>now I have lost the ability to write, oh is

0:53:07.239 --> 0:53:11.080
<v Speaker 1>that for thumbscrews? And I'm thinking of a very medieval interpretation. Okay,

0:53:11.160 --> 0:53:13.879
<v Speaker 1>But either way, ripped off you didn't ripped off means

0:53:13.960 --> 0:53:18.040
<v Speaker 1>you got robbed. You didn't get robbed. You you made

0:53:18.080 --> 0:53:21.160
<v Speaker 1>a deal that you're that you later regretted. But that's

0:53:21.200 --> 0:53:26.560
<v Speaker 1>a dysphemism. It's it's substituting a more negative connotation word

0:53:27.080 --> 0:53:30.520
<v Speaker 1>for this originally, you know, more direct term, And I

0:53:30.560 --> 0:53:32.960
<v Speaker 1>guess that would be kind of on the outskirts of hyperbole,

0:53:33.200 --> 0:53:34.880
<v Speaker 1>Like you're not going as far to say this was

0:53:35.000 --> 0:53:38.800
<v Speaker 1>highway robbery, but you're getting close. Yeah, But so that

0:53:38.920 --> 0:53:41.000
<v Speaker 1>there are just like there are lots of euphemisms in

0:53:41.080 --> 0:53:44.560
<v Speaker 1>political language, there's some dysphemisms in it too. Like you

0:53:44.680 --> 0:53:49.200
<v Speaker 1>might find an establishment language the government itself and and

0:53:49.320 --> 0:53:52.520
<v Speaker 1>the bureaucracies that exist, and to speak in euphemisms to

0:53:52.680 --> 0:53:56.560
<v Speaker 1>kind of make everything a little a little uh smoothed

0:53:56.640 --> 0:54:00.440
<v Speaker 1>over and a little soothing. But meanwhile you might have

0:54:00.719 --> 0:54:05.080
<v Speaker 1>sort of agitators and radical factions tending to speak in dysphemisms,

0:54:05.480 --> 0:54:09.279
<v Speaker 1>talking about fairly normal things that you could express in

0:54:09.320 --> 0:54:14.480
<v Speaker 1>a fairly straightforward way in these just grandly negative terms. Yeah.

0:54:14.520 --> 0:54:17.600
<v Speaker 1>I think, especially in his Facebook age, everybody can think

0:54:17.640 --> 0:54:20.359
<v Speaker 1>of of strong examples of this. You know, what, how

0:54:20.480 --> 0:54:24.160
<v Speaker 1>is saving New York Times uh explaining the situation? And

0:54:24.280 --> 0:54:27.320
<v Speaker 1>how is your your your uncle Jim explaining the situation?

0:54:27.600 --> 0:54:30.400
<v Speaker 1>Where how is the article that he's linking explaining it?

0:54:30.640 --> 0:54:32.760
<v Speaker 1>Very likely I'd say The New York Times is probably

0:54:32.800 --> 0:54:35.840
<v Speaker 1>being a little euphemistic. I mean, even even their good writers,

0:54:35.920 --> 0:54:38.840
<v Speaker 1>they tend to be a little euphemistic, just not putting

0:54:38.920 --> 0:54:41.759
<v Speaker 1>things in very blunt, harsh terms. They might say, go

0:54:41.840 --> 0:54:45.160
<v Speaker 1>to the restroom. It's the going to the restroom of politics.

0:54:45.920 --> 0:54:48.160
<v Speaker 1>But there's plenty of dysphimism out there on the web.

0:54:48.239 --> 0:54:49.920
<v Speaker 1>But anyway, I want to come back to Orwell. So

0:54:51.000 --> 0:54:54.000
<v Speaker 1>the question is, sort of, uh, so Orwell had these

0:54:54.080 --> 0:54:59.880
<v Speaker 1>concerns about euphemisms, about their potential for enabling totalitarian is

0:55:00.000 --> 0:55:03.680
<v Speaker 1>them and they're they're the threat that they represented to

0:55:04.080 --> 0:55:08.760
<v Speaker 1>a free social democracy. So my question is, was Orwell's

0:55:08.840 --> 0:55:14.320
<v Speaker 1>belief in the totalitary and potential of vocabulary correct? In

0:55:14.480 --> 0:55:16.440
<v Speaker 1>some ways I'm sort of inclined to agree with him

0:55:16.440 --> 0:55:18.960
<v Speaker 1>because the examples he gives very much makes sense to me.

0:55:19.200 --> 0:55:23.480
<v Speaker 1>By by using this sort of d natured, sanitized language

0:55:23.520 --> 0:55:27.480
<v Speaker 1>to talk about killing people and you know, doing things

0:55:27.640 --> 0:55:31.200
<v Speaker 1>that are very harsh and cruel and have real bloody

0:55:31.320 --> 0:55:34.240
<v Speaker 1>realities and you know, down in the dirt of reality,

0:55:35.239 --> 0:55:38.360
<v Speaker 1>I'm sure it makes it easier for people to assent

0:55:38.480 --> 0:55:40.879
<v Speaker 1>to these things, to to sort of just go along

0:55:41.000 --> 0:55:43.560
<v Speaker 1>with it, we've we've found some nice words for it.

0:55:44.080 --> 0:55:47.759
<v Speaker 1>But then again, um, there are other strong arguments that

0:55:47.960 --> 0:55:51.680
<v Speaker 1>sort of go against the idea that vocabulary has this

0:55:51.840 --> 0:55:54.759
<v Speaker 1>much power over our thinking. And I guess we can

0:55:55.200 --> 0:55:57.360
<v Speaker 1>maybe address these after a break. Do you want to

0:55:57.400 --> 0:55:58.880
<v Speaker 1>take a break. Let's take a quick break and we

0:55:59.040 --> 0:56:02.200
<v Speaker 1>come back. We'll talk about the euphemism treadmill as well

0:56:02.320 --> 0:56:05.239
<v Speaker 1>as the the war Fian view, uh and the work

0:56:05.280 --> 0:56:13.719
<v Speaker 1>of Stephen Pinker. So we were talking about whether this

0:56:13.880 --> 0:56:19.359
<v Speaker 1>totalitarian potential of vocabulary control is correct. Do words really

0:56:19.400 --> 0:56:21.919
<v Speaker 1>have this much power to control the way we think?

0:56:22.000 --> 0:56:26.600
<v Speaker 1>Does language determined thought? So, as linguist Stephen Pinker has

0:56:26.640 --> 0:56:30.680
<v Speaker 1>pointed out, the Orwellian view is really kind of based

0:56:30.800 --> 0:56:33.320
<v Speaker 1>in what's referred to as the war Fian view. This

0:56:33.480 --> 0:56:36.440
<v Speaker 1>is the work of American linguists Benjamin Lee Wharf, no

0:56:36.560 --> 0:56:39.760
<v Speaker 1>relation to the kling on that different spell like I believe,

0:56:39.960 --> 0:56:43.799
<v Speaker 1>also often known as the Sappier Wharf hypothesis. Yes, and uh,

0:56:43.920 --> 0:56:45.640
<v Speaker 1>he to give you a timeline for him, he was

0:56:46.680 --> 0:56:50.560
<v Speaker 1>through one. That's when he was alive. And uh yeah,

0:56:50.600 --> 0:56:54.600
<v Speaker 1>So his his argument and then therefore or Will's argument

0:56:54.719 --> 0:56:58.480
<v Speaker 1>is yes, language, Uh we we language is how we

0:56:58.560 --> 0:57:00.279
<v Speaker 1>think we think in language. This is the like the

0:57:00.480 --> 0:57:03.759
<v Speaker 1>bare bones languages, the operating for the operating system for

0:57:03.800 --> 0:57:07.040
<v Speaker 1>the human brain view. But a lot of cognitive neuroscience

0:57:07.120 --> 0:57:09.880
<v Speaker 1>now says, I don't know if that view is correct.

0:57:09.960 --> 0:57:14.160
<v Speaker 1>In fact, it's probably not. Right now, I will say this, Uh,

0:57:14.719 --> 0:57:16.480
<v Speaker 1>this is an important fact that to keep in mind

0:57:16.520 --> 0:57:20.560
<v Speaker 1>about language is that while spoken language comes to us

0:57:20.680 --> 0:57:23.560
<v Speaker 1>naturally or expose who are growing up, we simply absorb

0:57:23.680 --> 0:57:27.680
<v Speaker 1>the words that fill our world multiple languages even, Um,

0:57:28.200 --> 0:57:31.320
<v Speaker 1>it's not the same with written language. Written language takes work.

0:57:31.400 --> 0:57:33.800
<v Speaker 1>We have to trick our brains early on in order

0:57:33.880 --> 0:57:37.280
<v Speaker 1>to avoid backwards letters. The dB confusion because our brains

0:57:37.320 --> 0:57:41.320
<v Speaker 1>inherently try to decipher symbols and letters is three dimensional objects.

0:57:41.760 --> 0:57:44.520
<v Speaker 1>I never thought about that. Yeah, it's a I was

0:57:45.480 --> 0:57:48.800
<v Speaker 1>reading or listening to something about that recently. Uh. The point, however,

0:57:48.920 --> 0:57:51.400
<v Speaker 1>here is that that written language is kind of a lie.

0:57:51.800 --> 0:57:55.040
<v Speaker 1>So grammar, rules, dictionaries, all of these attempt to to

0:57:55.240 --> 0:57:59.040
<v Speaker 1>chain that which is free, to solidify the inherently fluid

0:57:59.160 --> 0:58:01.880
<v Speaker 1>nature of language. Uh. Certainly humans have been saying the

0:58:01.960 --> 0:58:04.080
<v Speaker 1>same things for a very long time and will continue

0:58:04.080 --> 0:58:07.520
<v Speaker 1>to say, say the same horrible things, but how we

0:58:07.640 --> 0:58:10.320
<v Speaker 1>say them changes the individual words the cultural weight of

0:58:10.400 --> 0:58:13.320
<v Speaker 1>those words. Um and I often think of think of

0:58:13.400 --> 0:58:17.600
<v Speaker 1>this in terms of weighted stones placed upon a sheet, Okay,

0:58:17.760 --> 0:58:21.760
<v Speaker 1>like a sheet that's held talk by yeah. Um. This

0:58:21.920 --> 0:58:24.640
<v Speaker 1>is an exercise that's frequently used to demonstrate how massive

0:58:24.680 --> 0:58:29.800
<v Speaker 1>planetary objects bend uh an exert gravitational forces, like the

0:58:29.840 --> 0:58:32.120
<v Speaker 1>sheet of space time and and a rock is an

0:58:32.160 --> 0:58:36.880
<v Speaker 1>object with mass. But instead of each stone being um,

0:58:37.160 --> 0:58:40.520
<v Speaker 1>you know, planet, each stone is a word. And unlike

0:58:40.600 --> 0:58:44.760
<v Speaker 1>actual stones and i'm, unlike words as we might experience

0:58:44.840 --> 0:58:49.480
<v Speaker 1>them in a dictionary, the weights change. So this is

0:58:49.520 --> 0:58:52.080
<v Speaker 1>where we get into this idea that the Stephen Pinker

0:58:52.160 --> 0:58:56.320
<v Speaker 1>gives us, the idea of the euphemism treadmill, the linguistic

0:58:56.400 --> 0:59:00.520
<v Speaker 1>process by which euphemisms often become taboo or a So

0:59:00.640 --> 0:59:05.080
<v Speaker 1>a euphemism is originally created in order to avoid having

0:59:05.160 --> 0:59:08.560
<v Speaker 1>to say the taboo or offensive or uncomfortable thing, but

0:59:08.680 --> 0:59:13.960
<v Speaker 1>then in time, the euphemism itself takes on the properties

0:59:14.040 --> 0:59:16.760
<v Speaker 1>of that original word you were trying to avoid. Yeah.

0:59:16.800 --> 0:59:19.280
<v Speaker 1>Have you ever played a platform video game where your

0:59:19.360 --> 0:59:23.000
<v Speaker 1>character has to jump onto a pillar and once you

0:59:23.040 --> 0:59:26.520
<v Speaker 1>stand on the pillar, it begins to sink down. You

0:59:26.600 --> 0:59:28.360
<v Speaker 1>have to jump to the next pillar, and that starts

0:59:28.400 --> 0:59:30.520
<v Speaker 1>doing the same thing. And this is how you have

0:59:30.640 --> 0:59:33.360
<v Speaker 1>to cross this entire expanse of muck. You've got to

0:59:33.440 --> 0:59:36.000
<v Speaker 1>keep moving. Yeah, that's basically what's going on here with

0:59:36.040 --> 0:59:39.040
<v Speaker 1>the euphemism treadmill. Polite language, you have to keep moving,

0:59:39.520 --> 0:59:43.880
<v Speaker 1>Pinker says. Quote. The euphemism treadmill shows that concepts, not words,

0:59:43.920 --> 0:59:46.160
<v Speaker 1>are in charge. Give a concept a new name, and

0:59:46.240 --> 0:59:49.760
<v Speaker 1>the name becomes colored by the concept. The concept does

0:59:49.880 --> 0:59:53.400
<v Speaker 1>not become freshened by the name. So he gives examples

0:59:53.480 --> 0:59:58.120
<v Speaker 1>of like the progression of terminology for people with disabilities. Uh.

0:59:58.240 --> 1:00:01.560
<v Speaker 1>So he starts with the idea that crippled. Originally that

1:00:01.720 --> 1:00:05.040
<v Speaker 1>was not an offensive term. That was a polite term

1:00:05.480 --> 1:00:08.160
<v Speaker 1>right to describe somebody who had a disability, But it

1:00:08.280 --> 1:00:11.600
<v Speaker 1>took on negative connotations. People began to use it as

1:00:11.640 --> 1:00:14.640
<v Speaker 1>a mean word to say about people. So then that

1:00:14.800 --> 1:00:17.600
<v Speaker 1>was moved on and so so we no longer say that,

1:00:17.800 --> 1:00:22.000
<v Speaker 1>and now we have handicapped. But then that also eventually

1:00:22.080 --> 1:00:26.080
<v Speaker 1>became perceived as sort of like stale as a euphemism.

1:00:26.160 --> 1:00:29.000
<v Speaker 1>I guess, and this I guess it started to take

1:00:29.080 --> 1:00:32.920
<v Speaker 1>on some of the negative connotations that crippled had acquired,

1:00:33.000 --> 1:00:35.800
<v Speaker 1>and then moved on to disabled, and so you've got

1:00:36.520 --> 1:00:39.560
<v Speaker 1>differently abled is is more of the current version, Like

1:00:39.600 --> 1:00:42.000
<v Speaker 1>we've moved on again to another pillar in the right.

1:00:42.080 --> 1:00:44.640
<v Speaker 1>So you can so on one hand, just if you're

1:00:44.640 --> 1:00:48.000
<v Speaker 1>looking from the outside, you'd be like constantly moving words around.

1:00:48.080 --> 1:00:51.040
<v Speaker 1>That seems kind of ridiculous, but it's not when you

1:00:51.120 --> 1:00:55.520
<v Speaker 1>consider how usage of words happens and how language works. Yeah,

1:00:55.640 --> 1:00:58.400
<v Speaker 1>I mean people, if people are using a word with

1:00:58.560 --> 1:01:01.760
<v Speaker 1>negative connotations, eventually people who want to use that word

1:01:01.840 --> 1:01:05.760
<v Speaker 1>with positive connotations will want a different word. Yeah. Another

1:01:05.800 --> 1:01:08.760
<v Speaker 1>great example of this that's so asided is the use

1:01:08.800 --> 1:01:12.320
<v Speaker 1>of idiot or moron. These used to be neutral terms.

1:01:12.680 --> 1:01:16.400
<v Speaker 1>They weren't insults, right, but over time they became they

1:01:16.440 --> 1:01:18.720
<v Speaker 1>became insults, and now they are very much an insult.

1:01:18.800 --> 1:01:21.600
<v Speaker 1>And because someone an idiot or moron, you're using an insult.

1:01:21.640 --> 1:01:24.160
<v Speaker 1>You're not using a neutral term. So we went from

1:01:24.240 --> 1:01:28.040
<v Speaker 1>that to retarded, which at for like, it feels weird

1:01:28.080 --> 1:01:29.960
<v Speaker 1>to say it because it now it is the R

1:01:30.040 --> 1:01:34.440
<v Speaker 1>word unless you're you know, using it in very particular circumstances. Um.

1:01:35.200 --> 1:01:37.640
<v Speaker 1>But but this was this was neutral, and then it

1:01:37.760 --> 1:01:41.120
<v Speaker 1>became an obscene term. Uh. And then from here we

1:01:41.160 --> 1:01:44.800
<v Speaker 1>went to mentally mentally challenged and special. But even these

1:01:44.960 --> 1:01:49.080
<v Speaker 1>I feel are degraded, uh to a large degree, especially special,

1:01:49.240 --> 1:01:52.080
<v Speaker 1>like to say someone special. I can I can't think

1:01:52.080 --> 1:01:54.360
<v Speaker 1>of any specific examples, but I believe I've heard that

1:01:54.440 --> 1:01:57.440
<v Speaker 1>used at least flippantly, if not as an outright offense.

1:01:57.520 --> 1:01:59.840
<v Speaker 1>Oh yeah, it is the thing mean kids say. Now,

1:02:00.520 --> 1:02:03.600
<v Speaker 1>like a mean kid wants to they'll they'll call another

1:02:03.680 --> 1:02:06.120
<v Speaker 1>kids special children. If you're out there listening, I don't

1:02:06.120 --> 1:02:08.000
<v Speaker 1>know why children are listening to, but you should not

1:02:08.080 --> 1:02:11.640
<v Speaker 1>see the children. That's not very nice. But yeah, again,

1:02:11.720 --> 1:02:14.160
<v Speaker 1>it shows that as soon as so you come up with.

1:02:14.280 --> 1:02:16.720
<v Speaker 1>And I'd be interested to see if somebody could create

1:02:16.880 --> 1:02:21.000
<v Speaker 1>a a like time lag model of this, like how

1:02:21.120 --> 1:02:26.800
<v Speaker 1>long after a new non offensive term is introduced does

1:02:26.880 --> 1:02:30.640
<v Speaker 1>it take before that term takes on some unpleasant connotations

1:02:30.960 --> 1:02:33.800
<v Speaker 1>people start using it as a term of insult or abuse,

1:02:34.000 --> 1:02:37.320
<v Speaker 1>and people who want to speak politely feel like they

1:02:37.400 --> 1:02:40.520
<v Speaker 1>need a new term, Like how long does it generally take?

1:02:41.040 --> 1:02:43.840
<v Speaker 1>Another example of this I think would be in business.

1:02:44.280 --> 1:02:48.520
<v Speaker 1>So we already talked about the robust use of euthanisms

1:02:48.880 --> 1:02:53.080
<v Speaker 1>in the business environment. But also think about the buzzwords, right,

1:02:53.680 --> 1:02:56.160
<v Speaker 1>those buzz words. They gotta have buzz or they're not buzzwords,

1:02:56.240 --> 1:03:00.400
<v Speaker 1>and buzzwords inherently lose their buzz. So you know, everybody

1:03:00.520 --> 1:03:03.120
<v Speaker 1>might be talking about the I can't. I can't even

1:03:03.160 --> 1:03:04.680
<v Speaker 1>think of what the most recent one has been in

1:03:04.760 --> 1:03:07.200
<v Speaker 1>our circles. But to take an older one, like there

1:03:07.240 --> 1:03:10.880
<v Speaker 1>was a time when when innovation, innovation or storytelling, we

1:03:11.000 --> 1:03:13.560
<v Speaker 1>are all story storytelling is the one. I hate that

1:03:13.680 --> 1:03:16.800
<v Speaker 1>these words have been completely destroyed, but I believe they have.

1:03:17.560 --> 1:03:21.520
<v Speaker 1>We need we need new words and storytelling. Come on,

1:03:21.680 --> 1:03:25.400
<v Speaker 1>I love stories. Stories are like my favorite thing on earth.

1:03:25.840 --> 1:03:28.520
<v Speaker 1>But when I hear when I hear business leaders talking

1:03:28.560 --> 1:03:32.000
<v Speaker 1>about storytelling, I'm like, well, okay, we can't. We can't

1:03:32.040 --> 1:03:34.800
<v Speaker 1>describe it like that anymore. Yeah, yeah, because it it

1:03:34.920 --> 1:03:38.920
<v Speaker 1>ends up losing that. It loses it's it's punch, it

1:03:39.040 --> 1:03:42.760
<v Speaker 1>loses its value, and since it loses its holiness, oh yeah, yeah,

1:03:42.800 --> 1:03:45.600
<v Speaker 1>it does lose its holiness. And it also comes to

1:03:45.760 --> 1:03:49.640
<v Speaker 1>stop referring to the thing it originally referred to when

1:03:49.680 --> 1:03:53.720
<v Speaker 1>it basically just means like any talking in any talking

1:03:53.920 --> 1:03:58.000
<v Speaker 1>or writing or or any kind of communication can be storytelling.

1:03:58.680 --> 1:04:03.080
<v Speaker 1>That's not storytelling, right, what is storytelling? Yeah? Exactly. Now,

1:04:03.280 --> 1:04:06.120
<v Speaker 1>to come back to the euphemism treadmill real quick, I

1:04:06.400 --> 1:04:08.480
<v Speaker 1>also want to point out that I have seen it

1:04:08.640 --> 1:04:12.600
<v Speaker 1>argue that this is essentially uh, this essentially lines up

1:04:12.640 --> 1:04:15.760
<v Speaker 1>with Gresham's law Gresham's law in economics, which states that

1:04:15.880 --> 1:04:18.760
<v Speaker 1>bad money drives out the good. This is a name

1:04:18.840 --> 1:04:22.320
<v Speaker 1>for Sir Thomas Gresham, the financial agent of Queen Elizabeth

1:04:22.360 --> 1:04:25.640
<v Speaker 1>the First. And the idea here was that if some

1:04:25.840 --> 1:04:28.400
<v Speaker 1>coins in circulation are pure pure silver and others are

1:04:28.520 --> 1:04:30.800
<v Speaker 1>less pure, people are going to spend the bad coins

1:04:30.840 --> 1:04:32.720
<v Speaker 1>if they're gonna keep the good ones for themselves. So

1:04:32.880 --> 1:04:35.200
<v Speaker 1>what do you know? Yeah, so that that makes sense

1:04:35.280 --> 1:04:39.200
<v Speaker 1>to me. Yeah, that that correlation with the euphemism treadmill.

1:04:39.280 --> 1:04:42.560
<v Speaker 1>But also you have a note here, Robert about a

1:04:42.600 --> 1:04:45.520
<v Speaker 1>different kind of treadmill that I found interesting. Yeah, we've

1:04:45.520 --> 1:04:49.400
<v Speaker 1>already mentioned disphemisms. There is a dispiphemism treadmill as well.

1:04:50.400 --> 1:04:55.040
<v Speaker 1>And the example that that comes up is that sucks.

1:04:55.720 --> 1:05:00.320
<v Speaker 1>That sucks stems from a a more specific us statement

1:05:00.360 --> 1:05:02.240
<v Speaker 1>that is also still in use, but a more offensive one.

1:05:02.560 --> 1:05:06.280
<v Speaker 1>You can say something sucks and it's you know, it's

1:05:06.320 --> 1:05:08.880
<v Speaker 1>in kids TV shows, but you know it's it's on

1:05:09.040 --> 1:05:12.200
<v Speaker 1>you know, whatever's on Nickelodeon or Cartoon Network during the

1:05:12.320 --> 1:05:15.320
<v Speaker 1>day when children are watching, but they're they're not going

1:05:15.440 --> 1:05:17.920
<v Speaker 1>to say what something is sucking. Yeah. When I was

1:05:17.960 --> 1:05:20.600
<v Speaker 1>a kid, I remember saying that sucks, thinking it was

1:05:20.640 --> 1:05:25.520
<v Speaker 1>a totally non offensive phrase, and having a teacher, Uh,

1:05:25.640 --> 1:05:27.919
<v Speaker 1>tell me, you know, if I had said that word,

1:05:28.000 --> 1:05:29.840
<v Speaker 1>it would have been like I said a word that

1:05:30.000 --> 1:05:34.040
<v Speaker 1>rhymes with it. Yeah, it was Uh, he was saying

1:05:34.120 --> 1:05:37.400
<v Speaker 1>that that that is a really really offensive term. But

1:05:37.480 --> 1:05:39.240
<v Speaker 1>it wasn't like that to me, and it was that

1:05:39.600 --> 1:05:44.320
<v Speaker 1>it had lost its dysphemistic qualities. Yeah. And it's one

1:05:44.320 --> 1:05:46.480
<v Speaker 1>of those two when you start peeling out apart, it's like,

1:05:46.520 --> 1:05:48.520
<v Speaker 1>why is that a stay? Why is that bad? I

1:05:48.600 --> 1:05:51.080
<v Speaker 1>don't know. It's we get we get all our sexual

1:05:51.200 --> 1:05:54.840
<v Speaker 1>politics wrapped up in in in how you feel about

1:05:54.960 --> 1:05:57.600
<v Speaker 1>the latest X Men movie. Another one I can think

1:05:57.680 --> 1:05:59.480
<v Speaker 1>of that we can edit this out if it's way

1:05:59.520 --> 1:06:02.600
<v Speaker 1>more offen ti than I think. But I think one

1:06:02.880 --> 1:06:06.840
<v Speaker 1>is the British exploit British English expression bloody, which I

1:06:06.880 --> 1:06:10.720
<v Speaker 1>think used to be considered incredibly offensive, like a highly

1:06:11.320 --> 1:06:16.080
<v Speaker 1>offensive expletive, and now is an incredibly mild expletive that's

1:06:16.160 --> 1:06:18.120
<v Speaker 1>so much so that it can appear in Harry Potter

1:06:18.240 --> 1:06:22.360
<v Speaker 1>books and stuff. Yeah, I wonder I've never looked into it,

1:06:22.400 --> 1:06:25.280
<v Speaker 1>but I've often wondered, like, to what extent is it

1:06:25.440 --> 1:06:28.760
<v Speaker 1>still a little more offensive in British circles than it

1:06:28.880 --> 1:06:31.560
<v Speaker 1>is an American because so much American usage of it,

1:06:31.640 --> 1:06:35.000
<v Speaker 1>we're just aping British usage of it without really having

1:06:35.080 --> 1:06:39.160
<v Speaker 1>a strong cultural understanding maybe of what is being said.

1:06:39.360 --> 1:06:41.680
<v Speaker 1>That's a good question again, maybe we're we're yet again

1:06:41.760 --> 1:06:43.960
<v Speaker 1>doing the cargo cult of euphemism. Yeah, and you kind

1:06:43.960 --> 1:06:47.240
<v Speaker 1>of get a guess into the like the currency equivalences

1:06:47.320 --> 1:06:51.240
<v Speaker 1>of of different insults or sorry, this wouldn't be of euphemism.

1:06:51.360 --> 1:06:55.760
<v Speaker 1>Is the cargo cult of explotives? Okay, but let's come

1:06:55.800 --> 1:06:58.360
<v Speaker 1>back to what we started talking about with the idea

1:06:58.360 --> 1:07:00.840
<v Speaker 1>of the war fian view and or well, so we've

1:07:00.880 --> 1:07:04.960
<v Speaker 1>got this this other argument from Pinker and from you know,

1:07:05.040 --> 1:07:07.600
<v Speaker 1>cognitive neuroscience and all this. Who says they say, you know,

1:07:07.680 --> 1:07:10.800
<v Speaker 1>the words don't really matter actually all that much. Um,

1:07:11.480 --> 1:07:15.320
<v Speaker 1>words don't have this power, but I I don't feel that,

1:07:15.800 --> 1:07:20.640
<v Speaker 1>I feel very strongly that Orwell was onto something. Yeah. Yeah,

1:07:20.840 --> 1:07:23.200
<v Speaker 1>and uh and I actually found a paper that gets

1:07:23.240 --> 1:07:25.080
<v Speaker 1>into this a bit. It's very good as available is

1:07:25.120 --> 1:07:28.800
<v Speaker 1>readily available online. Two thousand and eight paper by um

1:07:29.640 --> 1:07:33.440
<v Speaker 1>By Stanford's daniel U Casa Santo has published in the

1:07:33.480 --> 1:07:37.240
<v Speaker 1>journal Language Learning. Uh. And the title is Who's afraid

1:07:37.320 --> 1:07:41.440
<v Speaker 1>of the Big Bad warf Cross linguistic differences in temporal

1:07:41.560 --> 1:07:44.280
<v Speaker 1>language and thought. So this is addressing the Wharfian view

1:07:44.360 --> 1:07:47.640
<v Speaker 1>that language in some way determines or influences thought. Yeah.

1:07:47.720 --> 1:07:50.480
<v Speaker 1>And it's interesting because he I'm not gonna say he

1:07:50.600 --> 1:07:55.680
<v Speaker 1>takes a middle of the road approach. It's definitely more

1:07:55.760 --> 1:07:58.480
<v Speaker 1>in Pinker's direction. He's not saying that the Warfian view

1:07:58.960 --> 1:08:02.520
<v Speaker 1>is valid completely, but that there that we can't. But

1:08:02.640 --> 1:08:04.160
<v Speaker 1>but what are you saying is that we can't completely

1:08:04.200 --> 1:08:10.600
<v Speaker 1>dismiss the power of this this war Fian Uh. Relationship

1:08:10.760 --> 1:08:14.040
<v Speaker 1>between thoughts and words. Okay, so maybe that words don't

1:08:14.440 --> 1:08:19.960
<v Speaker 1>totally determine thoughts, but they have some kind of influencing relationship. Yes, exactly.

1:08:20.000 --> 1:08:21.640
<v Speaker 1>In fact, I'll read a just a quick quote from

1:08:21.680 --> 1:08:24.599
<v Speaker 1>this article to to really drive this home. Why should

1:08:24.640 --> 1:08:27.639
<v Speaker 1>we continue to do war Fian research. One possible reason

1:08:27.760 --> 1:08:31.360
<v Speaker 1>is that cataloging cross linguistic cognitive differences could be a

1:08:31.400 --> 1:08:35.760
<v Speaker 1>step toward charting the boundaries of human biological and cultural diversity.

1:08:36.720 --> 1:08:39.000
<v Speaker 1>If this is the goal, then the war Fian effects

1:08:39.479 --> 1:08:43.120
<v Speaker 1>most worth findings should be extreme instances in which differences

1:08:43.160 --> 1:08:49.080
<v Speaker 1>between languages produced radically different experiences of reality in their speakers. Alternatively,

1:08:49.320 --> 1:08:53.840
<v Speaker 1>cross linguistic cognitive differences could be tools for investigating how

1:08:54.000 --> 1:08:57.360
<v Speaker 1>thinking works, and in particular, for investigating the role of

1:08:57.439 --> 1:09:01.639
<v Speaker 1>experience and the acquisition and representation of knowledge. If people

1:09:01.680 --> 1:09:06.440
<v Speaker 1>who talk differently from correspondingly different mental representations as a consequence,

1:09:06.760 --> 1:09:11.439
<v Speaker 1>then mental representations must depend in part on these aspects

1:09:11.479 --> 1:09:15.560
<v Speaker 1>of linguistic experience. If discovering the origin and structure of

1:09:15.600 --> 1:09:19.600
<v Speaker 1>our mental representations is the goal, then cross linguistic cognitive

1:09:19.640 --> 1:09:23.320
<v Speaker 1>differences can be informative, even if they are subtle, and

1:09:23.479 --> 1:09:26.640
<v Speaker 1>even if their effects are largely unconscious. Whether or not

1:09:26.760 --> 1:09:31.000
<v Speaker 1>they correspond to radical differences in speakers conscious experiences of

1:09:31.080 --> 1:09:35.320
<v Speaker 1>the world, Warpian effects can have profound implications for the

1:09:35.360 --> 1:09:38.320
<v Speaker 1>study of mental representation. Okay, so yeah, he is taking

1:09:38.400 --> 1:09:40.720
<v Speaker 1>maybe I would call that a mental view. Even if

1:09:40.840 --> 1:09:43.920
<v Speaker 1>even if he's saying, like the war Fian hypothesis that

1:09:44.040 --> 1:09:49.560
<v Speaker 1>language determines thought is wrong, Uh, there's still influences that

1:09:49.680 --> 1:09:53.200
<v Speaker 1>are worth investigating. Yeah, yeah, well I would say that. Yeah, yeah,

1:09:53.280 --> 1:09:55.879
<v Speaker 1>I think that's the that's the point, like that, essentially

1:09:55.960 --> 1:10:00.519
<v Speaker 1>that language is still too powerful, it's too ubiquitous, it's

1:10:00.840 --> 1:10:03.040
<v Speaker 1>playing some sort of role. It's do we just have

1:10:03.160 --> 1:10:05.519
<v Speaker 1>to It's just to what extent and in which cases

1:10:05.600 --> 1:10:09.280
<v Speaker 1>it's most transformative. Interesting. Well, so I wanted to end

1:10:09.360 --> 1:10:11.680
<v Speaker 1>by thinking about a little more about what is the

1:10:11.720 --> 1:10:15.280
<v Speaker 1>effect of using euphemisms on our minds and on our culture,

1:10:16.000 --> 1:10:18.519
<v Speaker 1>Because when you come up with terms like, you know,

1:10:18.600 --> 1:10:22.080
<v Speaker 1>the euphemism treadmill, I'm not saying Pinker necessarily meant it

1:10:22.160 --> 1:10:25.040
<v Speaker 1>this way. I detect a little bit of amusement on

1:10:25.160 --> 1:10:29.320
<v Speaker 1>his part, but I'm not saying he definitely meant it

1:10:29.520 --> 1:10:32.160
<v Speaker 1>to be a term of derision. But you do get

1:10:32.200 --> 1:10:34.240
<v Speaker 1>this idea of a treadmill being a thing that's sort

1:10:34.240 --> 1:10:39.160
<v Speaker 1>of like useless cycle. Uh, And it's not necessarily useless

1:10:39.160 --> 1:10:41.280
<v Speaker 1>according to some thinkers. And I wanted to talk about

1:10:41.280 --> 1:10:44.919
<v Speaker 1>an essay uh done for aon magazine in twenty sixteen

1:10:45.080 --> 1:10:49.640
<v Speaker 1>by the Columbia University linguistics professor John mcwarder. And so

1:10:49.840 --> 1:10:53.439
<v Speaker 1>he starts by recognizing Pinker's concept of the euphemism treadmill,

1:10:53.479 --> 1:10:56.080
<v Speaker 1>and he gives a lot of really great examples of

1:10:56.320 --> 1:10:59.000
<v Speaker 1>these types of treadmills throughout history. Like we talked about.

1:10:59.000 --> 1:11:01.640
<v Speaker 1>He he talks about the evolution of the concept of

1:11:01.720 --> 1:11:07.640
<v Speaker 1>welfare um welfare originally being like uh, you know, home assistance,

1:11:08.120 --> 1:11:12.280
<v Speaker 1>and then welfare and then cash assistance. Where each time

1:11:12.400 --> 1:11:15.320
<v Speaker 1>there's a new term, it sort of starts to take

1:11:15.439 --> 1:11:20.240
<v Speaker 1>on mean classist connotations, and then you need a new

1:11:20.439 --> 1:11:23.519
<v Speaker 1>term because it starts to be used as a term

1:11:23.560 --> 1:11:27.240
<v Speaker 1>of abuse. But for mcwarter, this he says, this treadmill

1:11:27.360 --> 1:11:30.600
<v Speaker 1>is not only inevitable but pretty much good in in

1:11:30.760 --> 1:11:35.120
<v Speaker 1>his words, a healthy process necessary in view of the

1:11:35.160 --> 1:11:38.960
<v Speaker 1>eternal gulf between language and opinion. Uh and he he

1:11:39.240 --> 1:11:42.639
<v Speaker 1>says basically that thought changes more slowly than word usage,

1:11:42.720 --> 1:11:46.280
<v Speaker 1>but it eventually catches up. And this requires that in

1:11:46.360 --> 1:11:49.760
<v Speaker 1>a civilized society, people are going to frequently want to

1:11:49.960 --> 1:11:53.920
<v Speaker 1>change their euphemisms. It's an inevitable thing, and it reflects

1:11:54.000 --> 1:11:57.479
<v Speaker 1>people's desire to be polite and civilized toward one another,

1:11:58.160 --> 1:12:00.240
<v Speaker 1>except of course, on the Internet, where one does not

1:12:00.360 --> 1:12:03.000
<v Speaker 1>have to be polite or ciful. But that's that's kind

1:12:03.000 --> 1:12:05.920
<v Speaker 1>of that's a whole separate discussion right there. Right, of course,

1:12:05.960 --> 1:12:08.479
<v Speaker 1>you're always going to have people who want to defy.

1:12:08.720 --> 1:12:13.320
<v Speaker 1>But near his conclusion, he says, quote, the euphemism treadmill, then,

1:12:13.800 --> 1:12:18.240
<v Speaker 1>is neither just a form of bureaucratese nor of identity politics.

1:12:18.360 --> 1:12:20.680
<v Speaker 1>It is a symptom of the fact that, however much

1:12:20.760 --> 1:12:23.640
<v Speaker 1>we would like it to be otherwise, it's easier to

1:12:23.880 --> 1:12:27.680
<v Speaker 1>change language than to change thought. In a sense, it's

1:12:27.760 --> 1:12:30.840
<v Speaker 1>like you're you're simply asking someone, Look, I know you're

1:12:30.840 --> 1:12:34.360
<v Speaker 1>not going to stop being awful anytime soon, but if

1:12:34.400 --> 1:12:37.560
<v Speaker 1>you could at least use the language that doesn't, you know,

1:12:37.720 --> 1:12:40.800
<v Speaker 1>wear your awfulness on your sleeve, and that would be great.

1:12:40.960 --> 1:12:45.559
<v Speaker 1>And maybe in time that outward decency will will bleed

1:12:45.720 --> 1:12:49.240
<v Speaker 1>through to some semblance of interdecency. Right, yeah, yeah, I

1:12:49.320 --> 1:12:53.400
<v Speaker 1>guess so. Like again, earlier, we talked about euphemisms being

1:12:53.439 --> 1:12:56.920
<v Speaker 1>a painkiller or also being a lubricant, and in the

1:12:57.040 --> 1:12:59.920
<v Speaker 1>sense it might be both of those things. Maybe euphem

1:13:00.080 --> 1:13:03.160
<v Speaker 1>is UM's uh, or or finding a nicer new word

1:13:03.280 --> 1:13:06.680
<v Speaker 1>for a word that is taken on negative connotations. If

1:13:06.760 --> 1:13:10.599
<v Speaker 1>that's what a euphemism is, I guess um. It might

1:13:10.720 --> 1:13:14.680
<v Speaker 1>not solve the underlying problem. It might not fix people's attitudes,

1:13:14.840 --> 1:13:18.120
<v Speaker 1>but it might just be exactly what it seems like.

1:13:18.560 --> 1:13:21.840
<v Speaker 1>It's a lubricant. It's a painkiller. It makes interacting in

1:13:21.960 --> 1:13:25.439
<v Speaker 1>society easier, makes people get along a little bit better.

1:13:26.080 --> 1:13:28.000
<v Speaker 1>I can't help but think of the term African American.

1:13:28.160 --> 1:13:32.759
<v Speaker 1>The adoption of that term to replace various other terms

1:13:33.000 --> 1:13:37.880
<v Speaker 1>for uh, you know, black American citizens, uh has it?

1:13:38.000 --> 1:13:39.920
<v Speaker 1>You know it? It drives home the fact that this

1:13:40.200 --> 1:13:43.800
<v Speaker 1>is your fellow American, This is a this is an American,

1:13:44.120 --> 1:13:47.439
<v Speaker 1>and they have a particular origin, just as you and

1:13:47.680 --> 1:13:52.320
<v Speaker 1>your uh you know, Caucasian or or Asian or what

1:13:52.439 --> 1:13:55.680
<v Speaker 1>have you, just as as your your family has an

1:13:55.720 --> 1:13:59.520
<v Speaker 1>origin somewhere else as well, like they are. These individuals

1:13:59.560 --> 1:14:02.880
<v Speaker 1>are are not that different from you. So do you

1:14:02.960 --> 1:14:06.200
<v Speaker 1>think that that term actually helps people change their way

1:14:06.280 --> 1:14:09.400
<v Speaker 1>of thinking? Or is it just this just this lubricant

1:14:09.520 --> 1:14:12.160
<v Speaker 1>that makes it easier to live in a polite society

1:14:12.680 --> 1:14:15.960
<v Speaker 1>and get along with each other. I don't know. I

1:14:16.000 --> 1:14:18.920
<v Speaker 1>guess I hope. I like to think I would prefer

1:14:19.240 --> 1:14:22.760
<v Speaker 1>to live in a world where the language changes the

1:14:22.840 --> 1:14:25.880
<v Speaker 1>way you think that in in in in having to

1:14:26.040 --> 1:14:31.240
<v Speaker 1>call an individual something more humanizing that eventually you will

1:14:31.280 --> 1:14:35.439
<v Speaker 1>see them in more human terms. But then again, I

1:14:35.479 --> 1:14:37.760
<v Speaker 1>don't think any of us believe that language alone is

1:14:37.800 --> 1:14:40.840
<v Speaker 1>the sole operator here, like that it has to has

1:14:40.880 --> 1:14:43.800
<v Speaker 1>to come as part of a larger suite of of

1:14:44.400 --> 1:14:48.160
<v Speaker 1>of social change instruments. So yeah, I think i'd agree

1:14:48.240 --> 1:14:50.640
<v Speaker 1>with that, and with what mcwardour is saying. But I

1:14:50.680 --> 1:14:53.120
<v Speaker 1>guess the flip side of it is that we're accepting

1:14:53.240 --> 1:14:55.760
<v Speaker 1>some truth of what Orwell is saying. And in many

1:14:55.840 --> 1:14:59.280
<v Speaker 1>cases euphemisms are also going to corrupt clarity of thought,

1:14:59.760 --> 1:15:03.640
<v Speaker 1>may guess sort of dull and irresolute, and and make

1:15:03.720 --> 1:15:07.320
<v Speaker 1>it harder for us to resist evil. And so maybe

1:15:07.520 --> 1:15:10.559
<v Speaker 1>maybe the case is not about whether euphemisms are good

1:15:10.680 --> 1:15:13.200
<v Speaker 1>or bad, but just that some euphemisms are more worthy

1:15:13.280 --> 1:15:18.200
<v Speaker 1>than others. I think. So yeah, I mean words are powerful,

1:15:18.520 --> 1:15:22.439
<v Speaker 1>and the right euphemisms are also powerful. So all you

1:15:22.520 --> 1:15:24.880
<v Speaker 1>can do is hope that uh, you know, whoever is

1:15:24.880 --> 1:15:28.320
<v Speaker 1>in a position of power has the best words at

1:15:28.400 --> 1:15:33.280
<v Speaker 1>their disposal and that cheerful note. Let's let's end by

1:15:33.360 --> 1:15:38.000
<v Speaker 1>just discussing a few favorite euphemisms. What are some of yours, Joe?

1:15:39.000 --> 1:15:41.799
<v Speaker 1>I love how you'll see this a lot in Europe.

1:15:41.920 --> 1:15:46.360
<v Speaker 1>The bathroom, which is itself a euphemism. Is the WC

1:15:47.040 --> 1:15:49.920
<v Speaker 1>that has just been reduced to a couple of letters,

1:15:50.000 --> 1:15:54.640
<v Speaker 1>like not even water closet. I like that, like w C.

1:15:54.840 --> 1:15:59.480
<v Speaker 1>Fields Um. I don't know if it's quite a euphemism,

1:16:00.560 --> 1:16:03.840
<v Speaker 1>but I have always been fond of the I believe.

1:16:04.479 --> 1:16:06.760
<v Speaker 1>I don't know if he invented the phrase, but it

1:16:06.920 --> 1:16:10.280
<v Speaker 1>certainly shows up in Shakespeare's Othello, making the beast with

1:16:10.360 --> 1:16:15.559
<v Speaker 1>two backs as a euphemism, or or perhaps the opposite

1:16:15.720 --> 1:16:18.520
<v Speaker 1>for sexual intercourse. I don't know if that's a euphemism.

1:16:18.600 --> 1:16:22.160
<v Speaker 1>That's fairly expressive, it's it's it's expressive, but it all,

1:16:22.280 --> 1:16:26.240
<v Speaker 1>but it definitely changes the meaning of the thing, like uh,

1:16:26.920 --> 1:16:28.880
<v Speaker 1>I don't know. I guess it comes down to would

1:16:28.920 --> 1:16:31.439
<v Speaker 1>you are there cases where you would say making the

1:16:31.520 --> 1:16:35.080
<v Speaker 1>beast with two backs and it would be more polite

1:16:35.200 --> 1:16:38.960
<v Speaker 1>than saying they were having sexual intercourse, they were having sex.

1:16:39.040 --> 1:16:41.280
<v Speaker 1>I don't think that's the case. It's there must be

1:16:41.360 --> 1:16:43.760
<v Speaker 1>another word for whatever. That type of thing is where

1:16:43.800 --> 1:16:46.600
<v Speaker 1>you have a word or a phrase that means the

1:16:46.640 --> 1:16:49.400
<v Speaker 1>same thing as something else and it's not more polite,

1:16:50.040 --> 1:16:53.360
<v Speaker 1>but it's just like more I don't know, funnier, like

1:16:53.520 --> 1:16:55.960
<v Speaker 1>making whoopie. I think that would be an example, because

1:16:56.000 --> 1:16:58.479
<v Speaker 1>whoopi is like whoopee. It's it's fun. It's fun like

1:16:58.560 --> 1:17:00.160
<v Speaker 1>if you were just okay here. The three choe us

1:17:00.240 --> 1:17:03.000
<v Speaker 1>is imagine you're in a roommate scenario and you have

1:17:03.120 --> 1:17:04.920
<v Speaker 1>to say, oh, well, I walked in on my roommate

1:17:05.560 --> 1:17:09.360
<v Speaker 1>and um, he and his partner were making the beast

1:17:09.439 --> 1:17:12.160
<v Speaker 1>with two backs like that, or if you were to say, well,

1:17:12.160 --> 1:17:15.479
<v Speaker 1>I walked in on my my roommate and he and

1:17:15.560 --> 1:17:18.320
<v Speaker 1>his partner were making whoopie. Like which of the two,

1:17:19.120 --> 1:17:23.080
<v Speaker 1>But the two summoned vastly different images. They're both highly polite, yes,

1:17:23.600 --> 1:17:28.400
<v Speaker 1>incredibly generous. Al Right, Well, uh, I know everybody out

1:17:28.439 --> 1:17:31.040
<v Speaker 1>there has their favorite euphemisms and uh and certainly some

1:17:31.680 --> 1:17:35.360
<v Speaker 1>some cross cultural examples we'd love to hear, so you

1:17:35.439 --> 1:17:38.320
<v Speaker 1>should definitely reach out to us about them. You can

1:17:38.400 --> 1:17:40.200
<v Speaker 1>find us in a number of places, but the best

1:17:40.280 --> 1:17:41.920
<v Speaker 1>starting point is to just go head on over to

1:17:41.960 --> 1:17:43.720
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