When discussing the modernist Joaquim Casas-Carbó, we clearly need to highlight his absolutely modern, contemporary proposal of egalitarian linguistic trilingualism (Catalan-Spanish-French) relating to the sociolinguistic models of state, but by applying it to our times where French has lost the role of international language that it held until the nineteenth century. In this model, French would be the language of ‘intermediation’, preventing subordination to Spanish. He distinguishes between four sociolinguistic models of state and rejects the multilingual model of state whereby a single language enjoys political hegemony.

For this writer, the best solution for international linguistic justice would be to promote an auxiliary, international language. Another important area of the discourse of Casas-Carbó is his modern, clairvoyant view of the mechanisms of language use, contact and change, which he defines as "the study of linguistic biology". Casas-Carbó is a true precursor of the genre of discourse that centres on the diagnosis of the Catalan situation; this ‘genre’ begins to take force from 1979 onwards with the publication of the article "Una nació sense estat, un poble sense llengua". Our author pre-empts this trend and uses clear and current concepts such as "languages in contact", "superimposition", "sphere" in the sense of area of use, "superimposed languages", "linguistic group", "prestige (linguistic)", "language invasion", "lack of conscience" or "linguistic disloyalty"; he points out some of the defensive or pro-standardising mechanisms: facilitation of communication between speakers; promotion of the speakers’ own language; fostering of literature, self-esteem and rejection of the self-hatred that he terms "spite" and that he defines by what he terms the "law of imitation and respect of the inferior for the superior", thus pre-empting the reflections of R. L.Ninyoles (1969 and 1971). He is very aware of the role of social classes in linguistic conflict and even the factor of genre; he distinguishes between the situation of Catalan and other languages such as Greek, Norwegian, Danish, Flemish and Bulgarian, which are smaller languages than Catalan but taken into consideration ‘politically-speaking’. Instead, he tends to compare Catalan with languages of a more standardised status, rather than the typical comparison with languages on the verge of extinction; hence this is a modern discourse of reference.

Prat de la Riba considered that "language forms social units above individuals" and that "it is a constitutive element of nationality", underlining that "nothing compares to this unity of spirit determined by the community of the language". He demands official status for Catalan –as Almirall did in 1880 at the First Congrés Catalanista – and defines one of the key characteristics of Catalan nationalism.

Carles Riba represents the best ideas of Noucentisme on the language issue, where Catalan clearly adopted the role of common language or the national language of the Catalans, as a cohesive element of nationality. Riba highlights the importance that intellectual elites have the aim of constructing a "language of culture"; elites who are "the totalists of language", like that which directed the process of standardisation of Catalan under Pompeu Fabra.

For Riba, the concept of linguistic conscience forms part of the idea of ideology; it serves to give cohesion to the social group and enables us to give the psychological coherence required to convert it into a tool of government. Murgades and Lamuela (1984) have already explained the point to which Noucentisme had a clear ideology of the national language; Riba stresses this by calling for Catalan to be the defining feature par excellence of Catalan identity, since every language offers a certain "reality of the world" and, although language "is not an unfailing agglutinant of a nation", it does "accompany and strengthen the aptitude of a people".

Riba also analyses the process of shift that Catalan had suffered and continues to suffer, and tries to explain how it could have resisted the penetration of a language armed with prestige, power and glory. Riba only sees the force of sentiment – another term for ‘linguistic conscience’ – and the cultural and educational shortcomings of Spanish. The role of the intellectuals in "saving the language" is to reinforce linguistic pride and character, as Batista Roca had already explained.

Alexandre Galí’s rejection of social bilingualism is not merely the rejection of an educator: it has broad, wide-reaching effects on in current social psychology. It is an ethical attitude against emmudiment – linguistic muting – that favours the language of speakers of subordinated nations. Galí analyses the Catalan sociolinguistic situation, highlighting the importance of the geolinguistic, sociopolitical, and ideological and cultural context. An external context and series of conditions that influence what, at that time, was beginning to be called "bilingualism". Galí condemns the violation of the educational and psychological rights of children who were not educated in the language of their country, and who suffered the "scourge" of the subtractive bilingualism of the "invading language": "bilingualism only occurs when something disturbs monolingualism, that is to say, when, for a wide range of reasons, an individual or community can be influenced by two different linguistic systems (...) when linguistic phenomena (...) of change or linguistic disturbance occur". He distinguishes this situation from the balanced bilingualism that can occur in isolated individuals. Due to the influence of Isaac Epstein, he proposes the term polyglossia to define his idea of conflictive social bilingualism, coinciding with the Catalan educators, Carles Salvador and Delfí Dalmau. He also uses terms such as "subdued language" and "dominating and imposed language", and concludes that political and social factors cause two verbal disorders: verbal inhibition and impotence, the alingualism to which the educator Josep Estalella also refers. A bilingualism that "devours peoples".