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Criticism of Esperanto
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Criticism of Esperanto : ウィキペディア英語版
Criticism of Esperanto

Esperanto was conceived as a language of international communication, more precisely as a universal second language. Since publication, there has been debate over whether it is possible for Esperanto to attain this position, and whether it would be an improvement for international communication if it did.
==Common objections==
There have been numerous objections to Esperanto over the years. For example, there have been criticism that Esperanto is not neutral enough, but also that it should convey a specific culture, which would make it less neutral; that Esperanto does not draw on a wide enough selection of the world's languages, but also that it should be more narrowly Western European.
===Lack of neutrality===
Esperantists often argue for Esperanto as a culturally neutral means of communication. However, it is often accused of being Eurocentric. This is most often noted in regard to the vocabulary, but applies equally to the orthography, phonology, and semantics, all of which are thoroughly European. The vocabulary, for example, is about two-thirds Romance and one-third Germanic; the syntax is Romance; and the phonology and semantics are Slavic. The grammar is arguably more European than not, but Claude Piron among others argues that the derivation system is not particularly European, though the inflection is.〔''Le Defi des Langues'' by Claude Piron. Harmattan, 1994.〕 Critics argue that a truly neutral language would draw its vocabulary from a much wider variety of languages, so as not to give unfair advantage to speakers of any of them. Although a truly representative sampling of the world's thousands of languages would be unworkable, a derivation from, say, the Romance, Semitic, Indic, Bantu, and Sino-Tibetan language families would strike many as being fairer than Esperanto-like solutions, as these families cover about 60% of the world's population, compared to a quarter for Romance and Germanic.

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