This tendency might have influenced the emergence of metaphorical linguistics, thinking via image schema, an embodied pre-linguistic structure of experience that motivates conceptual metaphor mappings (Lakoff and Johnson, 1980a).
Linguistic coding, they argue, has no causal effects on non-linguistic thinking – it simply reflects antecedently existing conceptual distinctions.
The second argument points to the difficulties of settling upon a specification of what a non-linguistic creature is thinking.
And, given that subjects in the beeper protocol could express their experience only in words, it's not surprising that many of them ascribed a linguistic quality to their thinking.
(For those who are interested, Wells suggests in our comments section that the Carpetbagger has tagged him as a terrorist. That's just plain silly. I was thinking more linguistic Unabomber).
The later Confucian thinker, Xunzi, follows Zhuangzi in reacting to and incorporating this linguistic turn in his thinking.
"As I saw the relationship [unfold] between different parts of the body and linguistic complexity, I was thinking, 'I can't believe it!'" she says.
Each KS has its own linguistic features and involves particular thinking processes.
Linguistic anthropologists have explicitly taken up the task of defending a famous claim associated with Sapir that connects linguistic variation to differences in thinking and cognition more generally.
They are fundamental linguistic and cognitive tools for thinking about the world and acting on the world (Lakoff and Johnson 1980).
Linguistic structure, in fact, controls the way people think and learn, so that if linguistic structure is culture dependent, so also is thinking and learning.
