Some people say that all the linguistic diversity in the world would be a true problem. For them, this diversity represents a difficulty in communication among human beings. Then, people would be unable to communicate and come to an understanding due to linguistic diversity. However, others would tend to see this subject from the opposite point of view. According to it, rather than being a true problem, this diversity would represent one of the richest humanistic characteristics. That is, new modes of communicating, speaking, writing, and expressing ideas might be possible as soon as different languages become available. And, when I mention expressing ideas, I consider that different languages could express thoughts differently. We notice their determination in the world through different arts, such as painting, literature, architecture, and music, for example. Here we consider artistic thought. But what would thought be? Come with me to see some ideas that will be outlined throughout this short essay now.

The native language is part of people’s lives when they start receiving the first influences from a certain linguistic community. Some people grow up in a monolingual environment; that is, the first words learned and communication occur in a single language. However, some people grow up in a multilingual environment; that is, the first words learned and communication occur in two or more languages. In the first case, people inherit the linguistic legacy from one speaking community. In the second case, people inherit the linguistic legacy from at least two speaking communities.

For one who grows up in a monolingual environment, it doesn’t mean they will speak one single language throughout their entire life. In the course of educational life, there is the possibility of discovering new references as well as having a growing interest in establishing contact with and learning other linguistic community languages. Kindly note that if they had considered correct the precept according to which the linguistic diversity in the world represented a true problem, they would disregard the fact that the linguistic diversity in the world represents one of the richest humanistic characteristics. That is, they would leave behind learning a new language, because, for them, understanding among human beings represents an insoluble problem since misunderstandings always happen and things seem to be like that forever. Therefore, learning a new language seems to have no meaning at all.

On the other hand, the possibility of learning a new language pops up from the moment we discover how linguistic diversity represents one of the richest humanistic characteristics and, consequently, being part of a new speaking community. Wittgenstein said that the limits of his language meant the limits of his world. That is, new modes of communicating, speaking, writing, and expressing thoughts could be born. In this sense, the willingness to learn a new language is nourished by the curiosity to discover a new world, and, when the willingness to learn a new language is a burning flame, this world has no borders. In other words, the willingness to learn a new language arises when we wonder what other people think and have to say. Establishing contact with other people’s cultural heritage in such intimacy, that is, when we are inserted in the speaking community language, might be one of the most fruitful existential experiences. Reading books, listening to music, watching movies, staying tuned with live content, or improving the art of conversation, among other things, could be done when we start cultivating new languages. If moderns have explored the New World by sea, it wouldn’t be a bad idea to explore not only the Old World by language but also the entire world.

We come to value the humanistic characteristic richness in linguistic terms when we learn to cultivate the practice and learn new languages. Communication takes place in ordinary life. Then, the understanding that comes from communication gets more difficult when we are not able to practice proper word usage. It happens to the inside speakers of a certain linguistic community and among speakers from different linguistic communities. However, my impression is that this complexity in communication represents more of a linguistic feature than a true problem. Some people like to use convoluted vocabulary and complicated communication, for example. However, when we communicate and express our thoughts simply, clearly, and openly, we can build up understanding.

There are many languages in the world, and despite one’s willingness to learn new ones, I am afraid that it would be practically impossible to learn all of them throughout life. In this sense, the translator comes to the scene to promote comprehension and understanding to strengthen the cultural and commercial bonds among people. This professional has dedicated many years of his life to studying the languages with which he works, so the cultivation of them naturally happened.

We have already commented in certain previous posts that the same word can be used in different contexts. Thus, the sentences get different meanings when the word usage transitions from one context to another. For example, the word “tolerance” can be used in different contexts. Its meaning can change depending on its usage. Then, the recognition of different languages in the world implies the recognition of different linguistic communities given that one of the language components is the word – I am referring to the languages for which the idea of word makes some sense, though there are other languages in other regions and places whose idea of word may not have any sense at all.

The translator, in turn, can put into practice two interesting linguistic abilities to promote understanding, given the cultivation of the different languages they work with: Linguistic cordiality and versatility. In my case, I work with English>Brazilian Portuguese and French>Brazilian Portuguese. Thus, besides the Lusophone community, I consider myself a member of the Anglophone and Francophone communities. That is, I consider myself in a strait relationship with these speakers’s communities because, in certain circumstances of my life, the willingness to learn, study, and cultivate English and French flourished. On the other hand, I have retaken Spanish studies recently, and I am out to offer my linguistic services in Spanish>Brazilian Portuguese soon. That is, I am getting back to the Hispanic linguistic community. The idea of establishing contact not only with our dear Latin American neighbors but also with Spanish people is gratifying. My linguistic trajectory is outlined as follows: Brazilian Portuguese is my native language; English is my second language; then, I started studying Spanish as my third language, whose studies were interrupted one year after; French is my fourth language; after finishing my French studies, I have retaken the Spanish studies.

Thus, if we consider that one won’t be able to learn all the languages in the world throughout life, if we consider that people themselves have certain affinities regarding the learning of certain languages, and if we still consider that there are people whose willingness to learn a new language doesn’t exist, the translator could play an interesting role to promote understanding, therefore, their work tends to bring people closer together. For the translator, the linguistic diversity in the world represents a considerable humanistic richness. And the translator can find additional motivation as many people communicate only in their native language. Those could be invited to join ordinary life communication. For example, a patient who is searching for certain information for medical treatment could get access to the novelties in other countries from the scientific releases published in their native language. The translation work promotes linguistic inclusion.

On the other hand, the complexities within the communication are perceivable in the translation activity. In this sense, my impression is that the words’s meaning, and not the linguistic diversity in the world, poses issues for communication. If there were a univocal meaning, there would be no need for all the linguistic diversity in the world, and everyone would be able to come to an understanding, do you agree? Thus, the text’s terminological diversity goes hand in hand with the meaning-terminological investigation that is done during the reading. Then, the text can become intelligible since the sentence’s meaning is built up from word usage. Therefore, in the translation activity, the aim is to build up an intelligible text that does justice to the original. On the other hand, when I refer to intelligibility, I consider the term in a wide sense, such as the meaning and coherence between the source and target text, the tone of the message, style, fluidity, terminological consistency, and other aspects. In addition, another important element that helps to guide the translator’s work is to consider the audience. By the way, the translated text is directed to the target audience – so the more accessible it is, the better for the reader.

I could not but illustrate, as an example, the medical field text translation. Translating such texts is not only a work of great responsibility but also doubly rewarding. The usage, the translation, and the terminological employment must be precise and crystal clear. Firstly, dealing with a text with scientific content brings about memories from the time of the university. As a student, I had the opportunity to read Sextus Empiricus’ texts – who was a doctor and philosopher. Discovering his remarkable philosophical altruism was one of the most significant events in my university journey. I always have on my mind his teachings, and his philosophical altruism turns out great effects on his patients. Secondly, knowing that a translated medical text will be targeted to the reader represents inclusion in terms of wellness and healthiness.

However, the cultivation of other communities’s languages doesn’t imply leaving behind the native language. On the contrary! Though the world could not have borders, in linguistic terms, for anyone interested in learning a new language, the native language is as or more cultivated than the other languages since the translator lives in his closest linguistic community. I am out to set up my library throughout my life. I have been doing it step-by-step. And, in most of my free time, I enjoy updating my readings. I intend to reserve a moment in my life to read the classics of Brazilian literature. When I was an adolescent in high school, I loved literature classes and studying Portuguese and English. I was never an exceptional student, but those classes made me feel great. However, my impression is that, after having gone through the university, those readings could be interpreted under a new view, that is, with a living philosophical background. For example, I would like to carefully read Machado de Assis, Olavo Bilac, Lima Barreto, Graciliano Ramos, João Cabral de Melo Neto, Cecília Meireles, Clarice Lispector, among others. My readings will follow along with my steps and the human maturity experience. I had a professor at the university, an appreciator of Diderot’s work, who said that an entire life was not enough to read all the classics. In addition to his view, I would say that we need to devote precious time in our lives to studying the languages with which we feel closer to being able to read certain classics in foreign languages. Besides, the translation work concrete result is made and delivered to the reader in the native language.

I could not but remember Schopenhauer’s provocation, according to which, for him, every translation would be a “dead work”. Regarding the translations of antiquity writers, his provocation still said that “they were a substitute for them just as is chicory coffee for the real thing”. I would like to express my disagreement once again. And, dear reader, be aware that, when we are open to philosophizing, the expression of disagreement is a salutary deployment for the thought. Besides all that, recognizing the possibility of disagreement is equally salutary. I have already offered some arguments indicating my disagreement regarding his provocation. I would like to offer some additional views. A translation is not a dead work due to the following reasons. The translator’s work brings people closer together since he is motivated by his aim of promoting understanding, as I have already said before. In addition, some people can benefit from contact with a translated text. Imagine the young students who want to establish contact with foreign literature. However, in those circumstances, they still didn’t have the opportunity to learn the original text language. And it happens for the most different reasons. For example, in some cases, underprivileged students with no financial resources are unable to afford to study a foreign language. This is common – and unfortunately. Thus, being responsible for bringing the translated text to those readers would be formidable. In the appropriate circumstances, those young students could keep their willingness alive regarding a foreign language study while establishing contact with the translated text. In this sense, translating, I repeat, is to promote linguistic inclusion. On the other hand, the translations of antiquity writers were written in languages that are no longer spoken currently. Thus, the translator minutely works to try to rescue, among other things, the work’s intelligibility, and according to their forces, the work result should offer the translated text respecting the most diverse original text literary characteristics. That is, there were certain intellectual experiences, and the translator lived the entire itinerary. The texts are different considering they are written in different languages, among other aspects. However, in my point of view, the translator’s work has its importance given that they offer to the audience a reading possibility, as well as keeping people’s interest and curiosity alive so that they might know what that writer said in the distant past.

At this point, the reader could formulate the following objection: Language learning is full of difficulties. In addition, many people don’t like to read; therefore, why would I read a translation? Firstly, besides all the benefits of learning a language, the practice of learning could be interpreted as an act of modesty. When one is exposed to the learning of a foreign language, they will have the opportunity to establish contact with other worldviews, opinions, communicating modes, and so on. In addition, they learn to practice and live with tolerance when they experience many characteristics of a new culture and discover new habits and thoughts. Here, we can find some of the humanistic richness that could be absorbed regarding linguistic diversification. They become part of a new speaking community. Secondly, when it comes to reading, many people don’t like to read in their native language. Then, many of them don’t even have the notion of the importance of translated text. However, I think the taste for reading can be acquired throughout life so that it can become a habit. Have you ever imagined how contact with words can stimulate inventiveness, put thoughts in motion, and turn out new ideas? Thus, when people discover all the richness that comes from learning a new language and, consequently, from the taste of reading, they can set the value of a translated text. Here emerges the translator’s work importance discovery.

Thus, when it comes to tolerance, here is another aspect of all the humanistic richness that we mentioned above. We recognize the speaking communities and their diversified communication modes, along with the cultivation of different languages. At this point, the reader could formulate another objection: Many times, the communication is unintelligible, and there are tensions when it takes place among people. Firstly, recognizing the diversification of speaking communities implies recognizing the diversification of speaking phenomena within these communities. New practices and linguistic approaches can be born naturally. A certain linguistic group within this speaking community could adopt specific vocabulary, use certain expressions, and – why not? – take certain speaking practices to the detriment of others. As it was said above, these linguistic phenomena are dynamic and take place spontaneously. Secondly, a linguistic community adopts a normative reference that determines the educated norm. When linguistic phenomena take place spontaneously within the speaking community, they turn out novelties, among other things. That’s the point at which emerges tensions among novelties and educated norm usage. And, my impression is that these tensions don’t represent a problem, but a linguistic feature. As time goes by, along with the discovery and adoption of new linguistic practices, certain usage and communication modes could become new linguistic habits that will be present among speakers. That is, on one hand, there are linguistic phenomena that take place spontaneously; on the other hand, the normative reference conventionalizes the educated norm. And I think that both could coexist peacefully. It would be up to the speakers to practice proper word usage, have the availability to express their thoughts clearly, and have a good sense of identifying the context in which the communication takes place. After all, the interlocutors must have the predisposition and willingness to build up the communication.

Finally, I would like to conclude the text by saying that the modesty put into practice when we are learning, and not only languages but also every learning mode we are willing to absorb so that we can be in the world more intelligently, seems to be a beneficial act for the improvement of humankind. Have you ever thought how interesting it could be to open a philosophy book, for example? Thus, the professor’s image comes to mind. I have had the opportunity to know many kind people throughout my learning journey – constant and uninterrupted – in primary and high school, language school, and at university here in Brazil. So, I see a connection between these professionals’s work, the translator’s work, and the reader’s reading work. The taste for reading and the possible taste for reading a translated text can also, and above all, be born in the school and university environment. I can only express my gratitude and say thank you very much to all these people.

Thank you very much for your attention, and I hope you enjoyed the reading. See you in the next post!

About the painting:

Vincent van Gogh (1853 – 1890)

Shoes

Paris, September-November 1886

Oil on canvas, 38.1 cm x 45.3 cm

Van Gogh Museum, Amsterdam (Vincent van Gogh Foundation)