. . . religion may layer above other language-derived and driven social programming, so obtaining a reform with buy-in in any part may entail driving down into more deeply embedded thought processes and social procedures derived in relation to fetal and infantile listening and signal discernment.

Political and religious axis may present comparatively sophisticated “content scripts” — once we know how to figure out what’s important in our earliest years, we may then start learning more about our environments in language or as language cultures.

If we pick up a program rule, e.g., what happens in the family stays in the family, we may then bend speech to suit it. The example given and involving privacy and a common boundary where families are nuclear may be part of a near universal experience, but private relationships may also be deeply extended and some combine of other values enforced, including some having to do with loyalty and silence foremost, contempt for others close by, and concerns for good conduct and integrity nulled as regards outsiders.

I suspect the “cavemen” not so burdened by these considerations and, perhaps with the young like teens everywhere, more quick to assert themselves than to comprehend themselves.

A cultures laws, religion, and tradition may seem comprehensive and rich in design and deployment while actually expression less observed — for being omnipresent — habits of language and mind.

From the instant the fetus experiences sound, the organism has a pleasant survival-oriented task that it may attend essentially without distraction: our baby experiences . . . experience through the mother’s chemistry, his own, and through the ears.

We’re born listeners even if we may not seem to be listening while oscillating between gurgles and howls and sleep.

What’s in the air in the environment, whether sweet music or sharp tongues, the bang of explosions, the susurration or a breeze bothering leafy branches, gets into the head, and the match with language gets figured out as may relative social values and manners of use, what to say and how to say it when and to whom.

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Language as a behavior and narcissism as expressive of self-concept associated with language behavior provide two conceptual tools for taking apart the drivers in personality that energize and sustain the intellectual or content-rich scripts involved in speech in conflict processes.  I would suggest that it’s the underlying language programming, which is of wild invention within a cultural “development boundary” — the edge of the tribal land — rather than the overlaid script that produces war when war, itself a behavior, is heavily dependent on ideas about cultural and personal realities.

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