These three levels may be illustrated by the experience of "hate." On the first level it is impulsive, immediate, and heavily intraorganismic. On the second level, it may consist of an organized campaign of hate through well-contrived propaganda. On the third level "hate" may be a technical study of psychological reactions exhibited during certain types of experiences. In its customary and normal usage, language is related primarily to the second level, where it may be either (1) random and casual, or (2) structured according to certain esthetic norms, in which case we regard it as stylistically pleasing.

Scientific and technical language, however, is a specialized development in societies which have become intellectually aware of their own experience (activities, perceptions, and conceptions). Such societies attempt to classify their experience systematically (including the world around them) and to relate their observations to wider and wider laws (or descriptions) of continually expanding relevance. On this level of language there is a great deal of high-level vocabulary (both generic and abstract), systematic classifications (differing greatly from folk taxonomies), and styles of communication which fit generalizations rather than specific occurrences. In fact, such a style, especially as exemplified in many contemporary textbooks, seems to aim at calculated dullness. Nevertheless, as Machine Translating has indicated, this level of language is in some ways easier to translate from one language to another, provided of course that the two languages share more or less the same "scientific outlook." This level of language, experientially so lifeless, is linguistically very manipulatable. For to the extent that language can be separated from the unique qualities of experience and can be made a kind of linguistic mathematics, its units can easily be arranged and rearranged with little interference from the cultural context.

If, however, the translation of scientific texts from one language to another participating in modern cultural development is not too difficult, it is not surprising that the converse is true--that translating scientific material from a modern Indo-European language into a language largely outside the reach of Western science is extremely difficult. This is one of the really pressing problems confronting linguists in Asia today.

The other side of this coin is that thc Judeo-Christian Scriptures can be translated with relative case in most languages; for they share with many cultures, and therefore languages, certain basic religious and social cоncepts, e.g. holiness of taboo, kinship revenge, sacrificial offerings, tribal organization, nomadic or agricultural life, a person-centered concept of history, and awareness of spirit beings (God, demons. spirits, angels, etc.). On the other hand, it is not easy to translate the Bible into contemporary European languages; for, though the words and the style of language of the Bible are not meaningless to the twentieth century, there is nevertheless so wide a gap between the real experiential pеrception of  "then" and " now" that the correspondences are basically deceptive.

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