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What caught the attention of many scholars and non-scholars alike and has stimulated comparative research among many different languages was a paragraph that Sapir read to a group of anthropologists and linguists in 1928: Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society The fact of the matter is that the real world is to a large extent unconsciously built upon the language habits of the group.

This statement and similar ones by Whorf, attempting to illustrate that language is the medium by which one views the world, culture, reality and thought have aroused an intense desire in not only scholars but also for non-scholars to validate of disprove this hypothesis.

The argument made by Eric Lenneberg against the Sapir-Whorf Hypothesis is that linguistic and non-linguistic events must be separately observed and described before they can be correlated (Carroll, 19).

He argues that there is no way to define language as influencing thought when there is no distinction between these two events and that the evidence which supports language as influencing thought is based purely on linguistic differences.

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