Eureka Eis: Fill & Download for Free

Do you know the reason behind why God loves the truth?Because God is Truth.[1]God is Love. Love is Joy.Truth is Knowing. Knowing is Bliss (like your “Eureka moment”). Bliss is Joy.I’m going in a roundabout way on purpose. To show that “All is God”.[2]Just bear in mind, what we often perceive as Truth[3], is not truth at all, but merely our belief.[4] [5] That is why the “Truth” often appears different to various people[6], because it is based on their perspective.What you believe to be true, you make true for You.Footnotes[1] LOVE is JOY is PEACE … “Love is all there is”[2] Everybody believes in (a) god…everybody[3] https://www.google.co.za/search?ei=phuNWr7YA6qTgAbbooOACQ&q=truth+meaning&oq=truth+meaning&gs_l=psy-ab.3...3219.4248.0.4456.8.7.0.0.0.0.236.236.2-1.1.0....0...1c.1.64.psy-ab..7.1.234...0j0i67k1.0._qBnHMY8tG8[4] Karl September's answer to What are the four truth tests of philosophy, and what are examples of them?[5] Karl September's answer to Is religion the meaning of life or faith of belief?[6] Karl September's answer to Do Christians believe in “once saved always saved”?

Well probably we all forgot in our busy times that 1st january was the birthday of legendary Satyendra Nath Bose, FRS. So here I'm sharing something with you all that made him famous. Obviously I'm talking about Bose-Einstein Statistics.One day Bose was taking a class in University of Dhaka when he had the eureka. Actually he was disappointed with the derivations of statistical formulas which was everyone using then. So he derived something and wrote a letter to Einstein addressing him, “I don't know whether you still remember that somebody from Calcutta asked your permission to translate your papers on Relativity in English.”Here is the letter (excluding the theory papers):(Image credit: Wikipedia, you can find more on Bose here Satyendra Nath Bose - Wikipedia)Einstein was excited to see it and replied that you don't know you just opened a new window of statistical physics.Actually S N Bose and another legend M N Saha (FRS) translated the original papers of Relativity into English for the first time which was then published by University of Calcutta.Here is the cover of the original edition of the same:Image credit: googleHere you can also find some original papers of Einstein: https://www.google.co.in/search?client=ms-android-lenovo&biw=360&bih=297&tbm=isch&sa=1&ei=L6dLWrXYCovovASGrIfAAQ&q=cover+of+the+book+principles+of+relativity+by+sn+bose+and+mn+saha+calcutta+university+press&oq=cover+of+the+book+principles+of+relativity+by+sn+bose+and+mn+saha+calcutta+university+press&gs_l=mobile-gws-img.3...44608.72900.0.73598.92.70.1.0.0.0.383.20657.2-39j30.69.0....0...1c.1j4.64.mobile-gws-img..37.9.2908...30i10k1.280.EImCOj2s1FE#imgdii=IFRieWaG-AXdrM:&imgrc=7XsIT8vDG0A0tM:&isa=yThank you.

“To render the study of the language so easy as to make its acquisition mere play to the learner.To enable the learner to make direct use of his knowledge with persons of any nationality, whether the language be universally accepted or not; in other words, the language is to be directly a means of international communication.To find some means of overcoming the natural indifference of mankind, and disposing them, in the quickest manner possible, and en masse, to learn and use the proposed language as a living one, and not only in last extremities, and with the key at hand.”- L. L. Zamenhof’s goals for Esperanto, Unua Libro, 1887The Verda Stelo, or “Green Star”: the flag of the Esperanto language and movement. Image from Wikipedia (https://commons.wikimedia.org/wiki/File:Flag_of_Esperanto.svg).rubs hands togetherSay you wanted a single, universal language that a significant percentage of people would speak. Nowadays that language is English - to an extent - but that’s a very recent development.Up until a few decades ago, you couldn’t expect to be able to go anywhere and find someone who spoke your language. This made the idea of a worldwide lingua franca - i.e., a language that everyone would know as a second language - a popular dream, but for most people it was no more than that.However, more than a few hopeful souls struggled to defy that impossibility. There were three major problems facing every one of them:Which language?How do you get everyone to speak that language?How will you get that language to stop changing?The first is easy, the second is infinitely harder, and the third is virtually impossible.Let’s start with that first step: you need to choose which language you’re going to propose as the world’s second tongue. This is called your auxiliary language, or “auxlang”.This is a lot harder than it sounds. Most universal-language-proponents (“auxlangers”) agreed that the language should be easy, but what is easy for a Russian would be difficult for an Italian, and certainly for a Chinese or Indian. There are 7000 languages in hundreds of families scattered across Earth; finding a language universally easy to learn is, well, hard.Another part of this process is the culture that comes attached to the language. No natural language exists as a blank, purely linguistic entity: if I claim Italian to be the best choice for a global auxlang, I’m giving native Italian speakers a head start. I may even be claiming Italian is the objectively best language, or that Italian culture is the objectively best culture.So you need a language that is a.) as easy as possible, and b.) with little to no culture attached to it. The only languages that can fit this category are artificial, manually constructed languages - conlangs for short.“Auxlang” usually refers to a conlang intended as a universal language, so this is the sense I’m using it from now on. Virtually no auxlangs ever gain more than a handful of speakers, for the second and more difficult problem: you need to convince the world to speak your tongue. A universal language needs to be, well, universal, and that’s a woefully hard thing to accomplish.The first such auxlang was called Volapük.The Volapük flag. Image from Wikipedia.At its height, Volapük had 25 magazines and newspapers, 316 textbooks spanning dozens of languages, three conferences (the first two in German and the final one entirely in Volapük), and 283 clubs, all either in or about the language.Its inventor, a German priest named Johann Martin Schleyer, created it after having a dream in which God told him to make a universal language. As he later recounted,In a somehow mysterious and mystical way, in a dark night in the rectory of Litzelstetten, near Constance, in the corner room of the second floor overlooking the yard, while I was vividly reflecting on the follies, grievances, afflictions, and woes of our time, the whole edifice of my international language suddenly appeared before my spiritual eyes in all its splendor. To pay tribute to the truth, and let her bear witness, I must say that on the night of March 1879, I was very tired; thus I can only proclaim with all gratitude and humility that I owe to my good genius the whole system of the international language Volapük. In March 31, 1879, I set up to compile and write down for the first time the principles of the grammar.[1]Schleyer worked on Volapük - whose name comes from vol, “world”, and pük, “speech” or “language” - for just a year before releasing a book in 1880.Volapük quickly picked up speakers, who formed clubs to talk to others who were learning the language. Periodicals sprouted up, textbooks were written and translated, and within five years there were hundreds of thousands of speakers centred mostly in Europe - some estimates put it as high as a million.And then the third of the Auxlang Problems arose and tore Volapük apart.The third problem, the one of getting the language to remain as-is and relatively unchanging, is an important one if you’re expecting the language to last for long. There are two forms this problem can take:The language changes naturally, eventually splitting into dialects and then even further into new languages. All languages do this, especially if they’re spoken over a wide area. Auxlangs aren’t immune, but since so few of them ever reach a point where they can evolve naturally, this version of the problem rarely happens.The language is artificially “improved” by people who believe it’s an imperfect language that would do much better with some revisions. This happens much, much more often.Besides a few insane members of society, no one would ever think of artificially “improving” English. You might want to make its spelling system better, sure, but you wouldn’t manually edit the language itself so that there were fewer verbs or a better word order or anything like that. Even if you did try to, it would never, ever catch on.This does not apply to auxlangs. If you create a language that you claim is ideal for international use, someone’s going to find problems with it and make a “reformed” version of the language. Auxlangs have fewer speakers, too, so the changes would be accepted more readily, and soon you have a mess.The Third Volapük International Congress was held in Paris...The delegates—speaking to one another entirely in Volapük, remember—voted to establish an International Academy to govern the language's future. They elected a French-speaking Dutchman, Auguste Kerckhoffs, as the academy's president...They couldn't know that they had gone too far, or that their language would soon fall apart.Kerckhoffs was the author of a popular Volapük grammar. He believed that Volapük was too complicated—not unreasonably, given that, by combining prefixes and suffixes, you could make as many as 504,440 forms from a single verb. Kerckhoffs proposed reducing the number of noun cases and verb tenses, which would have simplified things considerably. But Father Schleyer would not allow anyone to change the language he had created at God's behest. He demanded the right to veto the academy's decisions; Kerckhoffs refused, and they fought for control of the language until Kerckhoffs resigned from the academy in 1891. Schleyer, meanwhile, had decided that no one but him should have any say in Volapük at all; he formed his own academy, composed entirely of people who agreed with him.The Volapükists didn't know whom to support. Some local societies sided with Schleyer, others with Kerckhoffs. Worse, now that Kerckhoffs had pointed out a few of Volapük's flaws, everyone wanted to tinker with the language. Because Schleyer retained absolute control over Volapük, their only recourse was to invent languages of their own. Dialects multiplied: The years 1893-1907 saw the emergence of Dil, Veltparl, Dilpok, Idiom neutral, Lingua european, and Idiom neutral reformed, all of them derived from Volapük.[2]The “improved” languages ripped the Volapük community apart. Should we stick with Schleyer’s original, Kerckhoffs’s reformed, or any of the other new varieties of the language? The periodicals, textbooks, and clubs fought internally about this. They either split apart or changed their language of choice to a new auxlang on the market.Watching all of this happen was a man who had been working on an international language of his own. His name was Ludwik Lejzer Zamenhof, and he was about to change the world.A portrait of Zamenhof painted during the height of the early Esperanto movement. Image from WIkipedia.L. L. Zamenhof was born on December 15, 1859, into a world of violence and streets quite literally running with blood. There were fights between groups and with the authorities: while his hometown of Białystok is now in eastern Poland, at the time it was part of the Russian Empire, who among other things forbade Polish from being spoken publicly.In an 1895 letter, he wrote thatthe place where I was born and spent my childhood gave direction to all my future struggles. In Białystok the inhabitants were divided into four distinct elements: Russians, Poles, Germans and Jews; each of these spoke their own language and looked on all the others as enemies. In such a town a sensitive nature feels more acutely than elsewhere the misery caused by language division and sees at every step that the diversity of languages is the first, or at least the most influential, basis for the separation of the human family into groups of enemies. I was brought up as an idealist; I was taught that all people were brothers, while outside in the street at every step I felt that there were no people, only Russians, Poles, Germans, Jews and so on. This was always a great torment to my infant mind, although many people may smile at such an “anguish for the world” in a child. Since at that time I thought that “grown-ups” were omnipotent, so I often said to myself that when I grew up I would certainly destroy this evil.Zamenhof believed that the key to unity among the peoples of the world would be a shared means of communication - a universal language, in other words.He learned over a dozen languages to varying degrees of fluency: his native languages were Yiddish, as his family was Jewish, and Belorussian, at the time considered a dialect of Russian. He learned Polish, French, and German at a young age, too, so within a few years of his birth he could speak to any of those four warring groups mentioned in the letter above. Later on when he was in school, he also acquired Latin, Greek, Hebrew, and Aramaic.Despite his multilingualism, his dream of a universal language never weakened - if anything, it fueled it even more. He began with the idea of a simplified Latin or Greek, but soon decided that would be much harder than making a new language from scratch.Beginning in his teens, Zamenhof spent the next years looking through dictionaries and grammars for ideas, for features the languages shared. If you take words from the world’s most common languages, you can maximize the ease of learning this new language.One of his “eureka” moments came from seeing how affixes worked. In German, for example, a place where a Bäcker (“baker”) works is a Bäckerei - the suffix -ei meaning “place”.If you were to have a language that made extensive use of affixes, you could shorten the time needed to learn words in that language: why learn separate words for “good” and “bad” or “beautiful” and “ugly” when you could learn “good” and “notgood” or “beautiful” and “notbeautiful” instead?11 of Esperanto’s 40-ish main affixes. Image from here.The second realization came from learning English. Most European languages have complex verbal systems with conjugations based on person and mood and such. English, however, has lost those complex conjugations, so instead of having a different form of “eat” for every pronoun we can say “I eat”, “you eat”, “they eat”, and so on.If you were to have a language that had only half a dozen main verb forms instead of 50–60 as in Spanish (or 500 000 as in Volapük), you could do away with almost all the time spent learning conjugations in other languages.The conjugation of esti, “to be”. As with all Esperanto verbs, esti is completely regular; once you known this pattern, you can conjugate every last Esperanto verb immediately.Eventually, he came up with Lingwe uniwersala, which was quite similar to modern Esperanto, albeit with some affixes shuffled around and the lack of the hat letters (ĉ, ĝ, ĥ, ĵ, ŝ, ŭ) and the w used instead of v. On December 17, 1878, a little under a year before Volapük’s publication, Zamenhof revealed his work to some friends at his 19th birthday party, where it was well-received.His father, a censor for the Tsarist government, disapproved of his son’s Lingwe. He worried Ludwik would get too attached to it, and more seriously that the authorities would prosecute him.When the younger Zamenhof went off to medical school at his parents’ request to become an ophthalmologist, his father burned every last book, list, and note of Lingwe uniwersala…and just about succeeded.The sole survivor was a single poem. In it, you can see both Esperanto’s early structure and Zamenhof’s desires for the future.Malamikete de las nacjesKadó, kadó, jam temp' está!La tot' homoze in familjeKonunigare so debá.Or, in English:Animosity (lit. “not-friendliness”) of the nationsFall, fall, the time is already here!All humanity in a familyMust unite.It was certainly not his first writing in the Proto-Esperanto language, but it’s the only one that we have record of - and, of course, it was certainly not the last. In a way, it was good that the elder Zamenhof burned those notes, since it gave Ludwik more time to work on and improve his language.It was now the mid-1880s. Zamenhof’s language (now known as Internacia lingvo) had spent the better part of the decade, the better part of his life, evolving in an incubator of ink and paper - it was ready.Zamenhof created “Internacia Lingvo” to be completely and entirely regular. There are twenty-eight letters: the twenty-six of the basic Latin alphabet, minus q, w, x, and y, plus ĉ, ĝ, ĥ, ĵ, ŝ, and ŭ - the “hat” letters, or ĉapeloj. Each letter makes one sound and one sound only.All nouns end in -o; all adjectives end in -a; all adverbs end in -e. Verbs end in: past tense, -is; present-tense, -as; and future tense, -os; infinitives end in -i; imperatives (commands) end in -u. Plurals are formed with -j (pronounced “y”, so birdoj “birds” sounds like “beerdoy”).The accusative (thing that is having something done directly to it) is formed with an -n, which changes La birdo flugis en la domo (“The bird flew in the house”) to La birdo flugis en la domon (“The bird flew into the house”). Adjectives also take the plural and accusative, i.e., La birdoj flugis en la bluajn domojn (“The birds flew into the blue houses”).Roots can be compounded and/or have affixes attached to them. Take the root lern-, which, not too surprisingly, means “learn”. Lerni, “to learn”, is formed by giving it the infinitive; lernejo (lern-ej-o; learn + place + noun) is “school”; lernulo is “learner”; a lernejanto is, literally, “a member of a place of learning”, or “[school] student”. “Father” is patro; add the feminine suffix -in to get patrino, “mother”.After two decades of development, the Internacia Lingvo was published on July 26, 1887, in the form of a book entitled Unua Libro, literally “first book”. It contained a guide to learning the language, a dictionary of 700 root words, some short writings, and letters to send to your friends to get them to learn Internacia Lingvo.Zamenhof, fearing the Tsarist censors, decided to publish the book under a pseudonym. The name he chose had a bit more of an effect on the history of his language than he had intended.Remember Zamenhof’s motivations for making Internacia Lingvo: he was a man who hoped the world would become a better place, and his contribution to that movement was his lingvo. The word for “hope” in the language was (and still is) esperi; the affix for “one who does” is -ant; finally, all nouns end in -o.The Unua Libro lists its author as “Doktoro Esperanto” - literally “Doctor One-Who-Hopes”.The original Polish edition of Unua Libro. Image from here.The people who began learning Internacia Lingvo called it “Doctor Esperanto’s language”, quickly shortened to simply “Esperanto”. Being much catchier than “Internacia Lingvo”, the name stuck.It was precisely at this time that Volapük was dying. The community around it was on fire trying to figure out what to do. Should we stick with Schleyer’s original, Kerckhoffs’s reformed, or any of the other new varieties of the language? The periodicals, textbooks, and clubs fought internally about this. They either split apart……or, they thought, look at this new language. It’s better-made, easier to learn, and has a snazzy name. Instead of fighting over the best version of Volapük, why not learn Internacia Lingvo/Esperanto instead? It’s not like it’ll take us very long to learn anyway.This “Volapük exodus” found itself with the perfect replacement. Esperanto’s speaker count, at first stagnant, shot up: the second Auxlang Problem was on its way to being overcome. There could not have been a better time to release the language.In 1889, the trilingual (German-French-Esperanto) newspaper La Esperantisto put out its first issue. Image from here.Zamenhof had already thought about the third Auxlang Problem. Where Schleyer’s hubris had destroyed Volapük, Zamenhof avoided the issue before it ever came up by giving up all rights to Esperanto: no longer could he officially make any changes. Besides some minor modifications in the later Dua Libro, the language of Unua Libro is the language spoken today.1905 was the year of the first Esperanto World Congress, held in Boulogne-sur-Mer, France. In the 18 years since Unua Libro’s publication, there had been nothing short of an explosion in Esperanto clubs, books, plays, and music. As the psychologist and Esperantist Claude Piron later said,Even the very first brochure about Esperanto contained a poem. From the beginning, people saw how richly and beautifully they could express themselves in Esperanto; it's indeed a language that makes you feel free. So, they started to use it artistically. Thus was born a literature richer than that of many languages in the first century of their existence.La Espero, the Esperanto anthem. The lyrics are from one of Zamenhof’s poems; the music was written by the composer Félicien Menu de Ménil.The spread of Esperanto clubs in Europe in 1905. Image from Wikipedia.The first Universala Kongreso, Boulogne-sur-Mer, France, 1905.At that first Congress, Zamenhof decided he wanted to make some things clear about Esperanto and Esperantism. These five things together are known as the Declaration of Boulogne.Esperanto is a neutral language. It is not supposed to replace all languages, only to “give to people of different nations the ability to understand each other”.Esperanto is the best auxlang. [See Auxiliary Problem #1]Anyone can use Esperanto for any reason they like.The Fundamento de Esperanto (a prescriptive grammar of Esperanto) is the only definite authority over Esperanto. No one can change the Fundamento for any reason; if they do, then the resulting language is not Esperanto. [See Auxiliary Problem #3]“An Esperantist is a person who knows and uses the language Esperanto with complete exactness, for whatever aim he uses it for. Membership in an active Esperantist social circle or organisation is recommended for all Esperantists, but is not obligatory.”[3]Esperanto has changed considerably from the Fundamento over the past 100 years, as it’s a living and therefore changing language. This document would, however, help protect the language from its deviant “child”.The Ido flag. Image from Wikipedia.After a series of communication problems at the 1900 World’s Fair, the Delegation for the Adoption of an International Auxiliary Language (DAIAL) was founded to find a definite solution to solve Auxlang Problem #1. They had no ability to actually enforce a solution for Problem #2, but that was of no concern to them; despite having only a dozen members and no authority, they were sure the world would listen to their decisions.Their conditions:It must be capable of serving the needs of science, in addition to everyday life, commerce and general communication,It must be able to be easily learned by all people of average education, and especially those of the civilized nations of Europe, andIt must not be a living language.(Regarding point 2: keep in mind that this was 1907.)Esperanto was an early candidate and obvious choice: it was easy to learn, already had plenty of speakers, was based primarily on European languages, and was a politically neutral language. People at this time really believed, hoped, that it would unite humanity.“Esperantists” were often both Esperantists in the sense that they spoke Esperanto and in the sense that they were “people who hoped”. The first decade of the 20th century was a political environment in which WWI was inevitable, but couldn’t you hope something better would happen?Esperanto had attracted a hippie-like, peace-loving culture that expanded and evolved within the first decade of the movement’s existence. They wore green stars and clothes after the language’s green flag, attended club meetings and conventions, and sang La Espero, the official anthem of Esperanto penned by Zamenhof and composed by Félicien Menu de Ménil.One of those Esperantistoj. Image from here.The DAIAL agreed to promote Esperanto - under a few conditions. The Delegation’s members were dry academics with no interest in green-spangled turn-of-century hippies. First, they said to Zamenhof, get rid of the more colourful members of your movement.Second, while Esperanto is alright, it’s more foreign-looking (read: not as much like French) than we would like. What’s with the feminine suffix -in? Why is “mother” literally “father-feminine-noun”? Why a -j, of all things, for a plural? An accusative case - really? A fully regular verbal system? Non-Indo-European words? What sort of a language is this?! Its inventor wasn’t a linguist, he was an eye doctor! Let us fix up some of Esperanto’s frayed edges, and we’ll unite the world.In Zamenhof’s eyes, the DAIAL was asking him to kill his culture and tear up the Fundamento. He would have none of this: if he went through with it, history would repeat and Esperanto would die as quickly as Volapük.Doctor Esperanto said no.The Delegation didn’t care. If you won’t let us reform your version of Esperanto, we’ll make our own, better Esperanto! They called it Ido, Esperanto for “offspring”, and set to work fixing up a new world language.The result was something known in Esperanto lore as the Schism. Several high-ranking members of the Esperanto community defected - in fact, the one who was supposed to represent the language, Louis de Beaufront, had spearheaded the Ido movement.Louis de Beaufront. Image from Wikipedia.A language can’t truly thrive without an accompanying culture. Zamenhof recognized this; the Delegation did not: the motto of the first (and only) Ido World Conference was “We Are Here To Work, Not Amuse Ourselves”. In other words, Ido started off by failing Auxlang Problem #2: it began with very little incentive other than “the language itself is an improved Esperanto”.The second thing that Zamenhof recognized but the DAIAL didn’t was that auxlangs are susceptible to Auxlang Problem #3. Ido claimed to be an improved Esperanto, but it very obviously wasn’t perfect. Who’s to say you can’t improve Ido just a wee little bit…?The Idists didn't know whom to support. Some local societies sided with the DAIAL, who continued editing and arguing amongst itself about how to improve Ido; others with the Ido-reformers. The story that had been told of Volapük was now told of Ido.In the end, only perhaps 15% of the Esperanto community defected, and many of them later returned, having gotten sick of the infighting. Esperanto had stumbled, but it was growing still. Maybe, just maybe, the Great War looming over Europe wouldn’t happen.Maybe Esperanto could help stop it.Ludwik Lazarus Zamenhof died on April 14th, 1917. He was nominated for the Nobel Peace Prize no less than twelve times.Esperanto never became a truly universal language. It stopped neither the first World War nor the Second.It has not failed, however. Esperantujo - the cultural entity that forms a sort of “Esperanto nation” - can be found in solid form in Esperanto clubs across the world; many countries have an official Esperanto Association.Esperantujo. Image from Wikipedia.The Pasporta Servo, or “Passport Service” in English, is a system in which Esperantists can stay at other Esperantists’ houses for little to free, in a system akin to CouchSurfing.While the idea of offering hospitality to travelers in such a fashion dates back to ancient Greece and the idea of applying it just to Esperanto was first thought of in 1966, the Pasporta first began in 1972, with the publication of its first periodical, which listed 40 hosts. There are now over 1450 hosts in 91 countries, mostly concentrated in Europe (right), and the magazine is one of the most popular Esperanto publications, second only to the illustrated dictionary.Like Esperantujo, hosts can be found around the globe:Image from Wikipedia.Today, Esperanto has between 100 000 and 2 000 000 speakers to some degree, as well as between 500 and 1000 families speaking Esperanto, for about 2000 native Esperantists.Most attempted changes to Esperanto have been rejected by the community (see: Ido), but some have simply occurred naturally, such as the loss of ĥ in many words or the increased use of the verb ŝati.Just how easy is Esperanto to learn? The Institute of Cybernetic Pedagogy at Paderborn, Germany, performed a study on how long it took for natively French-speaking students to learn certain languages to a level comparable to that of their native tongue. The results: It took 2000 hours to learn German, 1500 hours to learn English, 1000 hours for Italian, and 150 hours for Esperanto.Esperanto is not a magical language. It’s not objectively better than any other, or more fit for learning. Few nowadays believe it will become internacia lingvo proper.But it’s an excellent language with a fantastic history and culture, and if for no other reason I wholeheartedly recommend it.If you would like to learn Esperanto, Duolingo offers an excellent course here. See this answer.Thank you for asking!Footnotes[1] Volapük — Wikipédia[2] Volapük, a dying language that never got to live...[3] Boulogne Declaration