For me, what I love most about Esperanto is its unabashed affirmative optimism. The name itself means “one who hopes.” For me it’s a microcosm of competing epistemologies in society. I’ll be a little casual with definitions here, but if we adopt a rationalist / positivist view of the world, Esperanto is a straightforward solution to a problem. Zamenhof despaired at his multi-ethnic neighbors killing each other. He hy…
Zamenhof’s optimism isn’t as universally admired as you suggest. First of all, the Yugoslav wars stand as bloody proof that even if neighbors can understand each other and speak more or less the same language, they can just find something else to fight over. Secondly, Zamenhof was still writing from an Enlightenment-era framework that saw language diversity as a problem, something to systematize away. In our modern e…
The anarchist philosophy that was responsible for the global spread of Esperanto was far more complex than this and rooted in a rejection of reductive, Darwinist cultural formulations that were coming to prominence at the time. The idea was to preserve local autonomy, while providing a universal medium for exchange, such that communities could develop their own unique cultural systems and permutations thereof, but still have recourse to share them in a mutally beneficial way with others. Esperanto was widely popular in Japan under this rubric, for example:
https://www.jstor.org/stable/23357508
It was likewise suppressed by authoritarian regimes on the left and right for its encouragement of this eclecticism.