W. Żelazny
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摘要

柴门霍夫作为国际语言世界语的创造者而闻名。世界语的起源源于他试图说服犹太人,他们可以建立一个国家,即使没有领土,基于一种语言,即世界语;否则,他们将永远只是一个少数民族。1901年,柴门霍夫在一本名为《希勒主义》的小册子中用俄文出版了他的学说。他决定在犹太人问题最为突出和紧张的俄罗斯向犹太知识分子发表讲话。但是知识分子无法制定出一个全国性的计划。早在20世纪初,它就分裂成许多持不同观点的团体,每个团体都以不同的方式看待犹太民族,最重要的是,将其未来的家园定位在地球的不同地方。然而,世界语本身在那个时候变得越来越流行。它的追随者强烈批评了关于如何解决犹太人问题的各种不同的、温和的乌托邦主义教义。柴门霍夫重新编辑了他的希勒主义,使他解决犹太人问题的努力开始被广泛的人文主义所吸收。后来,他逐渐推广犹太教,与犹太教本身保持距离。柴门霍夫终于相信,他把西班牙语留给了全人类,而不是一个“特定的民族”。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Próba rozwiązania kwestii żydowskiej przez Ludwika Zamenhofa
Ludwik Zamenhof’s Attempt at Solving the Jewish QuestionZamenhof is well known as the creator of the international language Esperanto. The origins of Espe­ranto stem from his attempts to convince Jews that they could form a nation, even without territory, on the basis of a language, namely Esperanto; otherwise, they would always be an ethnic group only. Zamenhof presented his doctrine in 1901 in a booklet entitled Hillel­ism, published in Russian. He decided to address the Jewish intelligentsia in Russia, where the Jewish issue was the most pronounced and tense. But the intelligentsia was unable to work out a national programme. Already at the beginning of the 20th century, it was split into many groups with a variety of standpoints, and each group perceived the Jewish nation in a different way and, most importantly, located its future homeland in a different part of the globe. Esperanto itself, however, became increasingly more popular at that time. Its adherents strongly criticised a broad spectrum of different, mildly utopian doctrines on how to solve the Jewish issue. Zamenhof re-edited his Hillelism in such a way that his efforts to solve the Jewish issue began to be absorbed into broad humanism. Later, he gradually promoted Homaranism, being at a distance from Judaism itself. Zamenhof finally believed that he left Espe­ranto not to a “specific ethnic group” but to all humanity.
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