Cultural anthropology is more and more rapidly getting to realize itself as a strictly historical science.
Both French and Latin are involved with nationalistic and religious implications which could not be entirely shaken off, and so, while they seemed for a long time to have solved the international language problem up to a certain point, they did not really do so in spirit.
As a matter of fact, a national language which spreads beyond its own confines very quickly loses much of its original richness of content and is in no better case than a constructed language.
A standard international language should not only be simple, regular, and logical, but also rich and creative.
A second type of direct evidence is formed by statements, whether as formal legends or personal information, regarding the age or relative sequence of events in tribal history made by the natives themselves.
A logical analysis of reflexive usages in French shows, however, that this simplicity is an illusion and that, so far from helping the foreigner, it is more calculated to bother him.
A common creation demands a common sacrifice, and perhaps not the least potent argument in favour of a constructed international language is the fact that it is equally foreign, or apparently so, to the traditions of all nationalities.
It is no secret that the fruits of language study are in no sort of relation to the labour spent on teaching and learning them.
A common allegiance to form of expression that is identified with no single national unit is likely to prove one of the most potent symbols of the freedom of the human spirit that the world has yet known.
A firm, for instance, that does business in many countries of the world is driven to spend an enormous amount of time, labour, and money in providing for translation services.
It would, of course, be hopeless to attempt to crowd into an international language all those local overtones of meaning which are so dear to the heart of the nationalist.
More and more, unsolicited gifts from without are likely to be received with unconscious resentment.
No important national language, at least in the Occidental world, has complete regularity of grammatical structure, nor is there a single logical category which is adequately and consistently handled in terms of linguistic symbolism.
No two languages are ever sufficiently similar to be considered as representing the same social reality.
Impatience translates itself into a desire to have something immediate done about it all, and, as is generally the case with impatience, resolves itself in the easiest way that lies ready to hand.