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Wittgenstein explores the relationship between language and thought in his treatise on the philosophy of logic.
He believes that language is the boundary of thought, and our thoughts and knowledge can only be expressed through language.
When one's mind is translated into another language, this boundary seems to be transgressed, resulting in a new epistemic experience.
So, when a person's mind is reproduced in another language, it may take on a different way of thinking and worldview depending on the language, which is a peculiar experience.
This is why the Sapir-Whorf hypothesis holds that the structure of a language determines the way of thinking and worldview of the language user.
Heidegger, in his discussion of the relationship between being and language, emphasized the importance of language in revealing the nature of things.
When one's mind is reproduced in another language, that language may reveal a new dimension of thought, leading to a deeper understanding of one's own thoughts.
In addition, Derrida's theory of deconstructivism emphasizes the difference and uncertainty of language.
He believes that translation always involves differences and additions and subtractions in meaning, so the reproduction of one's thoughts in another language will be a new creation and interpretation, which will make one feel the fluidity and plurality of thoughts.
Max Horkheimer and Theodor Adorno, in their book The Dialectic of Enlightenment, explored how reason has been instrumentalized in modern society.
They argue that language is a vehicle for reason, and that when one's thoughts are repeated in another language, this instrumentalized rationality may take on new forms that produce peculiar experiences.
We can see that it is a peculiar experience when one's mind is reproduced in another language.
This experience reveals not only the diversity and richness of language, but also the universality and fluidity of thought.
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