Since the characteristic of this language is absence of anything like affection, it exhibits toward the thing being represented merely a sober fidelity, like that of the non-lover toward his companion. Instead of passion, it offers the serviceability of objectivity. Its “enlightened self-interest” takes the form of an unvarying accuracy and regularity in its symbolic references, most, if not all of which will be to verifiable data in the extramental world. Like a thrifty burgher, it has no romanticism about it; and it distrusts any departure from the literal and prosaic. The burgher has his feet on the ground; and similarly the language of pure notation has its point-by-point contact with objective reality. As Stuart Chase, one of its modern proponents, says in _The Tyranny of Words_: “_If we wish to understand the world and ourselves, it follows that we should use a language whose structure corresponds to physical structure_”[5] (italics his). So this language is married to the world, and its marital fidelity contrasts with the extravagances of other languages. In second place, this language is far more “available.” Whereas rhetorical language, or language which would persuade, must always be particularized to suit the occasion, drawing its effectiveness from many small nuances, a “utility” language is very general and one has no difficulty putting his meaning into it if he is satisfied with a paraphrase of that meaning. The 850 words recommended for Basic English, for example, are highly available in the sense that all native users of English have them instantly ready and learners of English can quickly acquire them. It soon becomes apparent, however, that the availability is a heavy tax upon all other qualities. Most of what we admire as energy and fullness tends to disappear when mere verbal counters are used. The conventional or public aspect of language can encroach upon the suggestive or symbolical aspect, until the naming is vague or blurred. In proportion as the medium is conventional in the widest sense and avoids all individualizing, personalizing, and heightening terms, it is common, and the commonness constitutes the negative virtue ascribed to the non-lover.