The relation between language and thought are discussed in Stuart Chase, Power of words (1954), especially Chapter 10; the important sourcebooks in t… - S. I. Hayakawa

All fashionable clothes, as Thorstein Veblen has pointed out in his Theory of the Leisure Class (1899), are highly symbolic: materials, cut, and ornament are dictated only to a slight degree by consideration of warmth, comfort, or practicability. The more we dress up in fine clothes, the more we restrict our freedom of action. But by means of delicate embroideries, easily soiled fabrics, starched shirts, high heels, long and pointed fingernails. and other such sacrifices of comfort, the wealthy classes manage to symbolize, among other things, the fact that they don't have to work for a living.

To be able to read and write, therefore, is to learn to profit by and take part in the greatest of human achievements -- that which makes all other achievements possible --namely, the pooling of our experiences in great cooperative stores of knowledge, available <span style="color:green" title="(except where special privileges, censorship, or suppression stand in the way)">[...] to all. From the warning cry of primitive man to the latest newsflash or scientific monograph, language is social. Cultural and intellectual cooperation is the great principle of human life. </SPAN>

A human being, then, is never dependent on his own experience alone for his information. Even in a primitive culture he can make use of the experience of his neighbors, friends, and relatives, which they communicate to him by means of language. Therefore, instead of remaining helpless because of the limitations of his own experience and knowledge, instead of having to discover what others have already discovered, instead of explporing the false traits they explored and repeating their errors, he can go on from where they left off. Language, that is to say, makes progress possible.