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Esperanto and Interlingua are two planned languages which have taken radically different approaches to the problem of providing an International auxiliary language (IAL). Although they are both classed as IALs, the intellectual bases of Esperanto and Interlingua are quite different. It has been argued that each language is a successful implementation of a particular IAL model. However, in both language communities there is a polemical tradition of using external criteria to critique the perceived opponent language (that is, judging Interlingua by Esperantist criteria and vice versa). In practical use, moreover, language usage in the two communities has sometimes shown convergences despite divergent theory. == Intellectual background == One cannot ascribe a single outlook to all Esperantists or all Interlinguists; however, the contrasting views of L. L. Zamenhof and Alexander Gode remain influential among Esperantists and Interlinguists, respectively. Zamenhof, the inventor of Esperanto, was motivated by several strands of nineteenth-century idealism, ranging from Comtean positivism to utopian internationalism. Esperanto, in his view, was a theoretically neutral instrument for communication, which could serve as a vehicle for idealistic values, initially Zamenhof's philosophy of ''homaranismo'', later the ''interna ideo'' (internal idea) of achieving "fraternity and justice among all people" (Zamenhof) through the adoption of Esperanto. Among later Esperantists, this philosophy has tended to reinforce a set of propositions about the language: * Esperanto's European character is purely accidental; however, some features of Esperanto (and of some western languages) can be found in non-Western ones. * Esperanto is, ideally, the universal second language, replacing all other languages in inter-ethnic communication; pro-Esperanto arguments tend to assume a future situation of widespread Esperanto use in many situations where English is currently dominant. * A tension exists between finvenkismo, predicting a 'final victory' (''fina venko'') of Esperanto, and Raŭmismo, which considers the 'final victory' too remote a goal. * Esperanto is a vehicle for a specific internationalist and humanitarian ideology. * Cultivation of an internal Esperanto culture is an important value for many Esperantists. By the mid-twentieth century, when Gode led the development of Interlingua, the ideals underlying Esperanto had come to seem naive. Influenced by Herder, Gode propounded a Romantic, anti-positivist view of language: languages are an aspect of the culture of a people, not an instrument to achieve a goal; an ideology cannot be attached to a language, except artificially. This implied, in his view, that a world language on the Esperanto model was either impossible or, worse, achievable only through totalitarian coercion. He was of the opinion that, unless imposed by force, a universal global language would presuppose a universal global culture, which does not currently exist and is not necessarily desirable. On the other hand, Gode saw another sort of international language—non-universal and non-culturally neutral—as being entirely possible. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Comparison between Esperanto and Interlingua」の詳細全文を読む スポンサード リンク
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