Our commonsense view of life tells us that the world is made up of things. There’s me, I, and there’s a world of persons and things that confront me—the natural world of land and sky, the social world of other people, and an abstract world of immaterial ideas. This is the commonsense view the philosophers call duality, and whether we are realists who believe that this is ultimately the way things are, or we are idealists who believe that this is merely the way the world appears to us, the view of duality is built into the grammar of most modern languages.
This observation can help us understand a basic grammatical fact which appears early in most serious writing manuals, so fundamental is it to handling our words well. The notion is called transitivity. Traditional grammars make the distinction between transitive and intransitive verbs. Both are verbs of motion, but transitive verbs target their action directly at an object, what is therefore termed a direct object. If I say, for example, that I read an interesting essay on space travel last week, I as a subject undertook an action that had an effect on a particular object, an essay (or more completely, an interesting essay), which grammatically is now understood to be the direct object of the transitive verb read. An intransitive verb is simply a verb of motion without a direct object: I walked along the shore.
Many students find this a difficult concept to grasp at first, but it’s worth trying to understand this view of transitivity because the strongest sentence we can construct is one which is composed of a transitive verb having a concrete noun as its direct object. From that highpoint, all manner of variations are then possible (and inevitable). One reason it can be difficult to appreciate the mechanism of transitivity is illustrated in our example sentence. We said that a transitive verb is a verb of motion, but the clause I read an interesting essay doesn’t seem at first sight to express any motion—nothing is moving when one reads, except, of course, one’s eyes, but we’re usually not referring to that physical detail when we use the verb read; we mean, instead, to comprehend or reflect on or think about.
So there is physical motion and there is mental motion, and the latter is what the transitive verb read intends to convey as a verb of motion. And then there’s the difficulty of the term transitive itself. It is composed of the Latin preposition trans, meaning across, and the Latin verb it, meaning goes (we see the two elements in our phrase public transit, meaning something (a train or bus, for example) goes across (the city). The ancient grammatical physicists (so to speak) conceived of an action, then, as going across from a subject toward an object, and it was because of this aimed action that the direct object, and with it the entire circumstances of the context, were changed in some way. The direct object of a transitive verb must always be something other than the subject, and with that we can see how these verbs work hand in glove to enunciate the philosophical world view of duality. To write well is to write specifically, and one way to do that is to show who is acting on what, to articulate the actor, the acting, and the acted upon.
Our everyday language, therefore, reinforces the idea that we are part of a vast world of things, all continuously (not even merely continually) bumping up against and changing one another. That is what we mean commonly by the world. And we owe it to ourselves to realize that this view has found its way into the structure of our language, because whether in our deeper personal reaches we subscribe to that philosophical notion or not, it is the common view of our objectifying, rational culture—the one within which and about which we write. There have been some in other cultures, always, who have believed otherwise, and so found themselves writing poetry instead of prose. Prose sees a world of things but poetry sings, and it can be a very difficult thing to sing when one feels up against the world.
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