Below is the quote in context. This is an excerpt from Edward Sapier (1929) ‘The Status of Linguistics as a Science,’ in Language, 5(4): 207-214.
The value of linguistics for anthropology and culture history has long been recognized. As linguistic research has proceeded, language has proved useful as a tool in the sciences of man and has itself required and obtained a great deal of light from the rest of these sciences. It is difficult for a modern linguist to confine himself to his traditional subject matter. Unless he is somewhat unimaginative, he cannot but share in some or all of the mutual interests which tie up linguistics with anthropology and culture history, with sociology, with psychology, with philosophy, and, more remotely, with physics and physiology.
Language is becoming increasingly valuable as a guide to the scientific study of a given culture. In a sense, the network of cultural patterns of a civilisation is indexed in the language which expresses that civilisation. It is an illusion to think that we can understand the significant outlines of a culture through sheer observation and without the guide of the linguistic symbolism which makes these outlines significant and intelligible to society. Some day the attempt to master a primitive culture without the help of the language of its society will seem as amateurish as the labours of a historian who cannot handle the original documents of the civilisation which he is describing.
Language is a guide to ‘social reality’. Though language is not ordinarily thought of as of essential interest to the students of social science, it powerfully conditions all our thinking about social problems and processes. 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. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the ‘real world’ is to a large extent unconsciously built up on the language habits of the group. No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same world with different labels attached. The understanding of a simple poem, for instance, involves not merely an understanding of the single words in their average significance but a full comprehension of the whole life of the community as it is mirrored in the words, or as it is suggested by their overtones. Even comparatively simple acts of perception are very much more at the mercy of the social patterns called words than we might suppose. If one draws some dozen lines, for instance, of different shapes, one perceives them as divisible into such categories as ‘straight’, ‘crooked’, ‘curved’, ‘zigzag’ because of the classificatory suggestiveness of the linguistic terms them- selves. We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.
For the more fundamental problems of the student of human culture, therefore, a knowledge of linguistic mechanisms and historical developments is certain to become more and more important as our analysis of social behaviour becomes more refined. From this standpoint we may think of language as the symbolic guide to culture. In another sense too linguistics is of great assistance in the study of cultural phenomena. Many cultural objects and ideas have been diffused in connection with their terminology, so that a study of the distribution of culturally significant terms often throws unexpected light on the history of inventions and ideas. […]