Marxism and Problems of Linguistics Page 1 of 35 J.V. Stalin Marxism and Problems of Linguistics First Published:Published in the June 20, July 4, and August 2, 1950 issues of Pravda Source: Marxism and Problems of Linguistics , by J.V. Stalin, Foreign Languages Publishing House, Moscow Transcription/HTML Markup: M. and Charles Farrell Online Version: Stalin Reference Archive (marxists.org) 2000 Concerning Marxism in Linguistics A group of younger comrades have asked me to give my opinion in the press on problems relating to linguistics, particularly in reference to Marxism in linguistics. I am not a linguistic expert and, of course, cannot fully satisfy the request of the comrades. As to Marxism in linguistics, as in other social sciences, this is something directly in my field. I have therefore consented to answer a number of questions put by the comrades. QUESTION: Is it true that language is a superstructure on the base? ANSWER: No, it is not true. The base is the economic structure of society at the given stage of its development. The superstructure is the political, legal, religious, artistic, philosophical views of society and the political, legal and other institutions corresponding to them. Every base has its own corresponding superstructure. The base of the feudal system has its superstructure, its political, legal and other views, and the corresponding institutions; the http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 2 of 35 capitalist base has its own superstructure, so has the socialist base. If the base changes or is eliminated, then, following this, its superstructure changes or is eliminated; if a new base arises, then, following this, a superstructure arises corresponding to it. In this respect language radically differs from the superstructure. Take, for example, Russian society and the Russian language. In the course of the past thirty years the old, capitalist base has been eliminated in Russia and a new, socialist base has been built. Correspondingly, the superstructure on the capitalist base has been eliminated and a new superstructure created corresponding to the socialist base. The old political, legal and other institutions, consequently, have been supplanted by new, socialist institutions. But in spite of this the Russian language has remained basically what it was before the October Revolution. What has changed in the Russian language in this period? To a certain extent the vocabulary of the Russian language has changed, in the sense that it has been replenished with a considerable number of new words and expressions, which have arisen in connection with the rise of the new socialist production, the appearance of a new state, a new socialist culture, new social relations and morals, and, lastly, in connection with the development of technology and science; a number of words and expressions have changed their meaning, have acquired a new signification; a number of obsolete words have dropped out of the vocabulary. As to the basic stock of words and the grammatical system of the Russian language, which constitute the foundation of a language, they, after the elimination of the capitalist base, far from having been eliminated and supplanted by a new basic word stock and a new grammatical system of the language, have been preserved in their entirety and have not undergone any serious changes -- they have been preserved precisely as the foundation of the modern Russian language. Further, the superstructure is a product of the base, but this by no means implies that it merely reflects the base, that it is passive, neutral, indifferent to the fate of its base, to the fate of the classes, to the character of the system. On the contrary, having come into being, it becomes an exceedingly active force, actively assisting its base to take shape and consolidate itself, and doing its utmost to help the new system to finish off and eliminate the old base and the old classes. It cannot be otherwise. The superstructure is created by the base precisely in order to serve it, to actively help it to take shape and consolidate itself, to actively fight for the elimination of the old, moribund base together with its old superstructure. The superstructure has only to renounce this role of auxiliary, it has only to pass from a position http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 3 of 35 of active defense of its base to one of indifference towards it, to adopt an equal attitude to all classes, and it loses its virtue and ceases to be a superstructure. In this respect language radically differs from the superstructure. Language is not a product of one or another base, old or new, within the given society, but of the whole course of the history of the society and of the history of the bases for many centuries. It was created not by some one class, but by the entire society, by all the classes of the society, by the efforts of hundreds of generations. It was created for the satisfaction of the needs not of one particular class, but of the entire society, of all the classes of the society. Precisely for this reason it was created as a single language for the society, common to all members of that society, as the common language of the whole people. Hence the functional role of language, as a means of intercourse between people, consists not in serving one class to the detriment of other classes, but in equally serving the entire society, all the classes of society. This in fact explains why a language may equally serve both the old, moribund system and the new, rising system; both the old base and the new base; both the exploiters and the exploited. It is no secret to anyone that the Russian language served Russian capitalism and Russian bourgeois culture before the October Revolution just as well as it now serves the socialist system and socialist culture of Russian society. The same must be said of the Ukrainian, Byelorussian, Uzbek, Kazakh, Georgian, Armenian, Estonian, Latvian, Lithuanian, Moldavian, Tatar, Azerbaijanian, Bashkirian, Turkmenian and other languages of the Soviet nations; they served the old, bourgeois system of these nations just as well as they serve the new, socialist system. It cannot be otherwise. Language exists, language has been created precisely in order to serve society as a whole, as a means of intercourse between people, in order to be common to the members of society and constitute the single language of society, serving members of society equally, irrespective of their class status. A language has only to depart from this position of being a language common to the whole people, it has only to give preference and support to some one social group to the detriment of other social groups of the society, and it loses its virtue, ceases to be a means of intercourse between the people of the society, and becomes the jargon of some social group, degenerates and is doomed to disappear. In this respect, while it differs in principle from the superstructure, language does not differ from instruments of production, from machines, let us say, which are as indifferent to classes as is language and may, like it, equally serve a capitalist system and a socialist system. http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 4 of 35 Further, the superstructure is the product of one epoch, the epoch in which the given economic base exists and operates. The superstructure is therefore short-lived; it is eliminated and disappears with the elimination and disappearance of the given base. Language, on the contrary, is the product of a whole number of epochs, in the course of which it takes shape, is enriched, develops and is smoothened. A language therefore lives immeasurably longer than any base or any superstructure. This in fact explains why the rise and elimination not only of one base and its superstructure, but of several bases and their corresponding superstructures, have not led in history to the elimination of a given language, to the elimination of its structure and the rise of a new language with a new stock of words and a new grammatical system. It is more than a hundred years since Pushkin died. In this period the feudal system and the capitalist system were eliminated in Russia, and a third, a socialist system has arisen. Hence two bases, with their superstructures, were eliminated, and a new, socialist base has arisen, with its new superstructure. Yet, if we take the Russian language, for example, it has not in this long span of time undergone any fundamental change, and the modern Russian language differs very little in structure from the language of Pushkin. What has changed in the Russian language in this period? The Russian vocabulary has in this period been greatly replenished; a large number of obsolete words have dropped out of the vocabulary; the meaning of a great many words has changed; the grammatical system of the language has improved. As to the structure of Pushkin's language, with its grammatical system and its basic stock of words, in all essentials it has remained as the basis of modern Russian. And this is quite understandable. Indeed, what necessity is there, after every revolution, for the existing structure of the language, its grammatical system and basic stock of words to be destroyed and supplanted by new ones, as is usually the case with the superstructure? What object would there be in calling "water," "earth," "mountain," "forest," "fish," "man," "to walk," "to do," "to produce," "to trade," etc., not water, earth, mountain, etc., but something else? What object would there be in having the modification of words in a language and the combination of words in sentences follow not the existing grammar, but some entirely different grammar? What would the revolution gain from such an upheaval in language? History in general never does anything of any importance without some special necessity for it. What, one asks, can be the necessity for such a linguistic revolution, if it has been demonstrated that the existing language and its structure are fundamentally quite suited to the needs of the new system? The old superstructure can and should be destroyed http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 5 of 35 and replaced by a new one in the course of a few years, in order to give free scope for the development of the productive forces of society; but how can an existing language be destroyed and a new one built in its place in the course of a few years without causing anarchy in social life and without creating the threat of the disintegration of society? Who but a Don Quixote could set himself such a task? Lastly, one other radical distinction between the superstructure and language. The superstructure is not directly connected with production, with man's productive activity. It is connected with production only indirectly, through the economy, through the base. The superstructure therefore reflects changes in the level of development of the productive forces not immediately and not directly, but only after changes in the base, through the prism of the changes wrought in the base by the changes in production. This means that the sphere of action of the superstructure is narrow and restricted. Language, on the contrary, is connected with man's productive activity directly, and not only with man's productive activity, but with all his other activity in all his spheres of work, from production to the base, and from the base to the superstructure. For this reason language reflects changes in production immediately and directly, without waiting for changes in the base. For this reason the sphere of action of language, which embraces all fields of man's activity, is far broader and more comprehensive than the sphere of action of the superstructure. More, it is practically unlimited. It is this that primarily explains why language, or rather its vocabulary, is in a state of almost constant change. The continuous development of industry and agriculture, of trade and transport, of technology and science, demands that language should replenish its vocabulary with new words and expressions needed for their functioning. And language, directly reflecting these needs, does replenish its vocabulary with new words, and perfects its grammatical system. Hence: a) A Marxist cannot regard language as a superstructure on the base; b) To confuse language and superstructure is to commit a serious error. QUESTION: Is it true that language always was and is class language, that there is no such thing as language which is the single and common language of a society, a non-class language common to the whole people. http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 6 of 35 ANSWER: No, it is not true. It is not difficult to understand that in a society which has no classes there can be no such thing as a class language. There were no classes in the primitive communal clan system, and consequently there could be no class language -- the language was then the single and common language of the whole community. The objection that the concept class should be taken as covering every human community, including the primitive communal community, is not an objection but a playing with words that is not worth refuting. As to the subsequent development from clan languages to tribal languages, from tribal languages to the languages of nationalities, and from the languages of nationalities to national languages -- everywhere and at all stages of development, language, as a means of intercourse between the people of a society, was the common and single language of that society, serving its members equally, irrespective of their social status. I am not referring here to the empires of the slave and mediaeval periods, the empires of Cyrus or Alexander the Great, let us say, or of Caesar or Charles the Great, which had no economic foundations of their own and were transient and unstable military and administrative associations. Not only did these empires not have, they could not have had a single language common to the whole empire and understood by all the members of the empire. They were conglomerations of tribes and nationalities, each of which lived its own life and had its own language. Consequently, it is not these or similar empires I have in mind, but the tribes and nationalities composing them, which had their own economic foundations and their own languages, evolved in the distant past. History tells us that the languages of these tribes and nationalities were not class languages, but languages common to the whole of a tribe or nationality, and understood by all its people. Side by side with this, there were, of course, dialects, local vernaculars, but they were dominated by and subordinated to the single and common language of the tribe or nationality. Later, with the appearance of capitalism, the elimination of feudal division and the formation of national markets, nationalities developed into nations, and the languages of nationalities into national languages. History shows that national languages are not class, but common languages, common to all the members of each nation and constituting the single language of that nation. It has been said above that language, as a means of intercourse between the people of a society, serves all classes of society equally, and in this respect displays what may be called http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 7 of 35 an indifference to classes. But people, the various social groups, the classes, are far from being indifferent to language. They strive to utilize the language in their own interests, to impose their own special lingo, their own special terms, their own special expressions upon it. The upper strata of the propertied classes, who have divorced themselves from and detest the people -- the aristocratic nobility, the upper strata of the bourgeoisie -- particularly distinguish themselves in this respect. "Class" dialects, jargons, high-society "languages" are created. These dialects and jargons are often incorrectly referred to in literature as languages -- the "aristocratic language" or the "bourgeois language" in contradistinction to the "proletarian language" or the "peasant language." For this reason, strange as it may seem, some of our comrades have come to the conclusion that national language is a fiction, and that only class languages exist in reality. There is nothing, I think, more erroneous than this conclusion. Can These dialects and jargons be regarded as languages? Certainly not. They cannot, firstly, because these dialects and jargons have no grammatical systems or basic word stocks of their own -- they borrow them from the national language. They cannot, secondly, because these dialects and jargons are confined to a narrow sphere, are current only among the upper strata of a given class and are entirely unsuitable as a means of human intercourse for society as a whole. What, then, have they? They have a collection of specific words reflecting the specific tastes of the aristocracy or the upper strata of the bourgeoisie; a certain number of expressions and turns of phrase distinguished by refinement and gallantry and free of the "coarse" expressions and turns of phrase of the national language; lastly, a certain number of foreign words. But all the fundamentals, that is, the overwhelming majority of the words and the grammatical system, are borrowed from the common, national language. Dialects and jargons are therefore offshoots of the common national language, devoid of all linguistic independence and doomed to stagnation. To believe that dialects and jargons can develop into independent languages capable of ousting and supplanting the national language means losing one's sense of historical perspective and abandoning the Marxist position. References are made to Marx, and the passage from his article St. Max is quoted which says that the bourgeois have "their own language," that this language "is a product of the bourgeoisie" [2] that it is permeated with the spirit of mercantilism and huckstering. Certain comrades cite this passage with the idea of proving that Marx believed in the "class character" of language and denied the existence of a single national language. If these comrades were impartial, they should have cited another passage from this same article St. Max, where Marx, touching on the ways single national languages arose, speaks of "the concentration of dialects into a single national language resulting from economic and political concentration." [3] http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 8 of 35 Marx, consequently, did recognize the necessity of a single national language, as a higher form, to which dialects, as lower forms, are subordinate. What, then, can this bourgeois language be which Marx says "is a product of the bourgeoisie"? Did Marx consider it as much a language as the national language, with a specific linguistic structure of its own? Could he have considered it such a language? Of course, not. Marx merely wanted to say that the bourgeois had polluted the single national language with their hucksters' lingo, that the bourgeois, in other words, have their hucksters' jargon. It thus appears that these comrades have misrepresented Marx. And they misrepresented him because they quoted Marx not like Marxists but like dogmatists, without delving into the essence of the matter. References arc made to Engels, and the words from his The Condition of the Working Class in England are cited where he says that in Britain "...the working class has gradually become a race wholly apart from the English bourgeoisie," that "the workers speak other dialects, have other thoughts and ideals, other customs and moral principles, a different religion and other politics than those of the bourgeoisie." [4] Certain comrades conclude from this passage that Engels denied the necessity of a common, national language, that he believed, consequently, in the "class character" of language. True, Engels speaks here of dialects, not languages, fully realizing that, being an offshoot of the national language, a dialect cannot supplant the national language. But apparently, These comrades regard the existence of a difference between a language and a dialect with no particular enthusiasm. It is obvious that the quotation is inappropriate, because Engels here speaks not of "class languages" but chiefly of class thoughts, ideals, customs, moral principles, religion, politics. It is perfectly true that the thoughts, ideals, customs, moral principles, religion and politics of bourgeois and proletarians are directly antithetical. But what has this to do with national language, or the "class character" of language? Can the existence of class antagonisms in society serve as an argument in favor of the "class character" of language, or against the necessity of a single national language? Marxism says that a common language is one of the cardinal earmarks of a nation, although knowing very well that there are class antagonisms within the nation. Do the comrades referred to recognize this Marxist thesis? References are made to Lafargue, [5] and it is said that in his pamphlet The French Language Before and After the Revolution he recognizes the "class character" of language and denies the necessity of a national language common to the whole people. That is not true. Lafargue does indeed speak of a "noble" or "aristocratic language" and of the http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 9 of 35 "jargons" of various strata of society. But these comrades forget that Lafargue, who was not interested in the difference between languages and jargons and referred to dialects now as "artificial languages," now as "jargons," definitely says in this pamphlet that "the artificial language which distinguished the aristocracy . . . arose out of the language common to the whole people, which was spoken both by bourgeois and artisan, by town and country." Consequently, Lafargue recognizes the existence and necessity of a common language of the whole people, and fully realizes that the "aristocratic language" and other dialects and jargons are subordinate to and dependent on the language common to the whole people. It follows that the reference to Lafargue is wide of the mark. References are made to the fact that at one time in England the feudal lords spoke "for centuries" in French, while the English people spoke English, and this is alleged to be an argument in favor of the "class character" of language and against the necessity of a language common to the whole people. But this is not an argument, it is rather an anecdote. Firstly, not all the feudal lords spoke French at that time, but only a small upper stratum of English feudal lords attached to the court and at county seats. Secondly, it was not some "class language" they spoke, but the ordinary language common to all the French people. Thirdly, we know that in the course of time this French language fad disappeared without a trace, yielding place to the English language common to the whole people. Do these comrades think that the English feudal lords "for centuries" held intercourse with the English people through interpreters, that they did not use the English language, that there was no language common to all the English at that time, and that the French language in England was then anything more than the language of high society, current only in the restricted circle of the upper English aristocracy? How can one possibly deny the existence and the necessity of a language common to the whole people on the basis of anecdote "arguments" like these? There was a time when Russian aristocrats at the tsar's court and in high society also made a fad of the French language. They prided themselves on the fact that when they spoke Russian they often lapsed into French, that they could only speak Russian with a French accent. Does this mean that there was no Russian language common to the whole people at that time in Russia, that a language common to the whole people was a fiction, and "class languages" a reality? Our comrades are here committing at least two mistakes. http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003 Marxism and Problems of Linguistics Page 10 of 35 The first mistake is that they confuse language with superstructure. They think that since the superstructure has a class character, language too must be a class language, and not a language common to the whole people. But I have already said that language and superstructure are two different concepts, and that a Marxist must not confuse them. The second mistake of these comrades is that they conceive the opposition of interests of the bourgeoisie and the proletariat, the fierce class struggle between them, as meaning the disintegration of society, as a break of all ties between the hostile classes. They believe that, since society has disintegrated and there is no longer a single society, but only classes, a single language of society, a national language, is unnecessary. If society has disintegrated and there is no longer a language common to the whole people, a national language, what remains? There remain classes and "class languages." Naturally, every "class language" will have its "class" grammar -- a "proletarian" grammar or a "bourgeois" grammar. True, such grammars do not exist anywhere. But that does not worry these comrades: they believe that such grammars will appear in due course. At one time there were "Marxists" in our country who asserted that the railways left to us after the October Revolution were bourgeois railways, that it would be unseemly for us Marxists to use them, that they should be torn up and new, "proletarian" railways built. For this they were nicknamed "troglodytes". It goes without saying that such a primitive-anarchist view of society, of classes, of language has nothing in common with Marxism. But it undoubtedly exists and continues to prevail in the minds of certain of our muddled comrades. It is of course wrong to say that, because of the existence of a fierce class struggle, society has split up into classes which are no longer economically connected with one another in one society. On the contrary, as long as capitalism exists, the bourgeois and the proletarians will be bound together by every economic thread as parts of a single capitalist society. The bourgeois cannot live and enrich themselves unless they have wage-laborers at their command; the proletarians cannot survive unless they hire themselves to the capitalists. If all economic ties between them were to cease, it would mean the cessation of all production, and the cessation of all production would mean the doom of society, the doom of the classes themselves. Naturally, no class wants to incur self-destruction. Consequently, however sharp the class struggle may be, it cannot lead to the disintegration of society. Only ignorance of Marxism and complete failure to understand the nature of language could have suggested to some of our comrades the fairy-tale about the disintegration of society, about "class" languages, and "class" grammars. http://www.marxists.org/reference/archive/stalin/works/1950/jun/20.htm 12.11.2003