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Benjamin Lee Whorf
Benjamin Lee Whorf (; April 24, 1897 – July 26, 1941) was an American linguist and fire prevention engineer. He is known for the "Sapir–Whorf hypothesis," the idea that differences between the structures of different languages shape how their speakers perceive and conceptualize the world. This principle, named after him and his mentor Edward Sapir, was initially called linguistic relativity by Whorf because he saw the idea as having implications similar to Einstein’s principle of physical relativity. The idea, however, follows from post-Hegelian 19th-century philosophy, especially from Wilhelm von Humboldt and from Wilhelm Wundt's Völkerpsychologie.Throughout his life, Whorf was a chemical engineer by profession but as a young man, he took an interest in linguistics. At first, this interest drew him to the study of Biblical Hebrew, but he quickly went on to study the indigenous languages of Mesoamerica on his own. Professional scholars were impressed by his work and in 1930, he received a grant to study the Nahuatl language in Mexico; on his return home, he presented several influential papers on the language at linguistics conferences.
This led him to begin studying linguistics with Edward Sapir at Yale University while still maintaining his day job at the Hartford Fire Insurance Company. During his time at Yale, he worked on the description of the Hopi language (including his now-infamous claims about its lack of conception of time), and the historical linguistics of the Uto-Aztecan languages, publishing many influential papers in professional journals. He was chosen as the substitute for Sapir during his medical leave in 1938. Whorf taught his seminar on "Problems of American Indian Linguistics". In addition to his well-known work on linguistic relativity, he wrote a grammar sketch of Hopi and studies of Nahuatl dialects, proposed a deciphering of Maya hieroglyphic writing, and published the first attempt towards a reconstruction of Uto-Aztecan.
After his death from cancer in 1941, his manuscripts were curated by his linguist friends who also worked to spread the influence of Whorf's ideas on the relation between language, culture and cognition. Many of his works were published posthumously in the first decades after his death. In the 1960s, Whorf's views fell out of favor and he became the subject of harsh criticisms by scholars who considered language structure to primarily reflect cognitive universals rather than cultural differences. Critics argued that Whorf's ideas were untestable and poorly formulated and that they were based on badly analyzed or misunderstood data.
In the late 20th century, interest in Whorf's ideas experienced a resurgence, and a new generation of scholars began reading Whorf's works, arguing that previous critiques had only engaged superficially with Whorf's actual ideas, or had attributed to him ideas he had never expressed. The field of linguistic relativity studies remains an active focus of research in psycholinguistics and linguistic anthropology, and continues to generate debate and controversy between proponents of relativism and proponents of universalism. By comparison, Whorf's other work in linguistics, the development of such concepts as the allophone and the cryptotype, and the formulation of "Whorf's law" in Uto-Aztecan historical linguistics, have met with broad acceptance.
Source: Wikipedia