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Eskimo

Eskimo is an exonym that refers to two closely related Indigenous peoples: Inuit (including the Alaska Native Iñupiat, the Canadian Inuit, and the Greenlandic Inuit) and the Yupik (or Yuit) of eastern Siberia and Alaska. A related third group, the Aleut, who inhabit the Aleutian Islands, are generally excluded from the definition of Eskimo. The three groups share a relatively recent common ancestor, and speak related languages belonging to the family of Eskaleut languages.

These circumpolar peoples have traditionally inhabited the Arctic and subarctic regions from eastern Siberia (Russia) to Alaska (United States), Northern Canada, Nunavik, Nunatsiavut, and Greenland.

Some Inuit, Yupik, Aleut, and other individuals consider the term Eskimo, which is of a disputed etymology, to be offensive and even pejorative. Eskimo continues to be used within a historical, linguistic, archaeological, and cultural context. The governments in Canada and the United States have made moves to cease using the term Eskimo in official documents, but it has not been eliminated, as the word is in some places written into tribal, and therefore national, legal terminology. Canada officially uses the term Inuit to describe the indigenous Canadian people who are living in the country's northern sectors and are not First Nations or Métis. The United States government legally uses Alaska Native for enrolled tribal members of the Yupik, Inuit, and Aleut, and also for non-Eskimos including the Tlingit, the Haida, the Eyak, and the Tsimshian, in addition to at least nine northern Athabaskan/Dene peoples. Other non-enrolled individuals also claim Eskimo/Aleut descent, making it the world's "most widespread aboriginal group".

There are between 171,000 and 187,000 Inuit and Yupik, the majority of whom live in or near their traditional circumpolar homeland. Of these, 53,785 (2010) live in the United States, 65,025 (2016) in Canada, 51,730 (2021) in Greenland and 1,657 (2021) in Russia. In addition, 16,730 people living in Denmark were born in Greenland. The Inuit Circumpolar Council, a non-governmental organization (NGO), claims to represent 180,000 people.

In the Eskaleut language family, the Eskimo branch has an Inuit language sub-branch, and a sub-branch of four Yupik languages. Two Yupik languages are used in the Russian Far East as well as on St. Lawrence Island, and two in western Alaska, southwestern Alaska, and western Southcentral Alaska. The extinct Sirenik language is sometimes claimed to be related.

Etymology
A variety of theories have been postulated for the etymological origin of the word Eskimo. According to Smithsonian linguist Ives Goddard, etymologically the word derives from the Innu-aimun (Montagnais) word ayas̆kimew, meaning "a person who laces a snowshoe", and is related to husky (a breed of dog). The word assime·w means "she laces a snowshoe" in Innu, and Innu language speakers refer to the neighbouring Mi'kmaq people using words that sound like eskimo. This interpretation is generally confirmed by more recent academic sources.

In 1978, José Mailhot, a Quebec anthropologist who speaks Innu-aimun (Montagnais), published a paper suggesting that Eskimo meant "people who speak a different language". French traders who encountered the Innu (Montagnais) in the eastern areas adopted their word for the more western peoples and spelled it as Esquimau or Esquimaux in a transliteration.

Some people consider Eskimo offensive, because it is popularly perceived to mean  "eaters of raw meat" in Algonquian languages common to people along the Atlantic coast. An unnamed Cree speaker suggested the original word that became corrupted to Eskimo might have been askamiciw (meaning "he eats it raw"); Inuit are referred to in some Cree texts as askipiw (meaning "eats something raw"). Regardless, the term still carries a derogatory connotation for many Inuit and Yupik.

One of the first printed uses of the French word Esquimaux comes from Samuel Hearne's A Journey from Prince of Wales's Fort in Hudson's Bay to the Northern Ocean in the Years 1769, 1770, 1771, 1772 first published in 1795.

Usage

The term Eskimo is still used by people to encompass Inuit and Yupik, as well as other Indigenous or Alaska Native and Siberian peoples. In the 21st century, usage in North America has declined. Linguistic, ethnic, and cultural differences exist between Yupik and Inuit.

In Canada and Greenland, and to a certain extent in Alaska, the term Eskimo is predominantly seen as offensive and has been widely replaced by the term Inuit  or terms specific to a particular group or community. This has resulted in a trend whereby some non-Indigenous people believe that they should use Inuit even for Yupik who are non-Inuit.

Greenlandic Inuit generally refer to themselves as Greenlanders ("Kalaallit" or "Grønlændere") and speak the Greenlandic language and Danish. Greenlandic Inuit belong to three groups: the Kalaallit of west Greenland, who speak Kalaallisut; the Tunumiit of Tunu (east Greenland), who speak Tunumiit oraasiat ("East Greenlandic"); and the Inughuit of north Greenland, who speak Inuktun.

The word "Eskimo" is a racially charged term in Canada. In Canada's Central Arctic, Inuinnaq is the preferred term, and in the eastern Canadian Arctic Inuit. The language is often called Inuktitut, though other local designations are also used.

Section 25 of the Canadian Charter of Rights and Freedoms and section 35 of the Canadian Constitution Act of 1982 recognized Inuit as a distinctive group of Aboriginal peoples in Canada. Although Inuit can be applied to all of the Eskimo peoples in Canada and Greenland, that is not true in Alaska and Siberia. In Alaska, the term Eskimo is still used because it includes both Iñupiat (singular: Iñupiaq), who are Inuit, and Yupik, who are not.

The term Alaska Native is inclusive of (and under U.S. and Alaskan law, as well as the linguistic and cultural legacy of Alaska, refers to) all Indigenous peoples of Alaska, including not only the Iñupiat (Alaskan Inuit) and the Yupik, but also groups such as the Aleut, who share a recent ancestor, as well as the largely unrelated indigenous peoples of the Pacific Northwest Coast and the Alaskan Athabaskans, such as the Eyak people. The term Alaska Native has important legal usage in Alaska and the rest of the United States as a result of the Alaska Native Claims Settlement Act of 1971. It does not apply to Inuit or Yupik originating outside the state. As a result, the term Eskimo is still in use in Alaska. Alternative terms, such as Inuit-Yupik, have been proposed, but none has gained widespread acceptance. Early 21st century population estimates registered more than 135,000 individuals of Eskimo descent, with approximately 85,000 living in North America, 50,000 in Greenland, and the rest residing in Siberia.

Inuit Circumpolar Council
In 1977, the Inuit Circumpolar Conference (ICC) meeting in Barrow, Alaska (now Utqiaġvik, Alaska), officially adopted Inuit as a designation for all circumpolar Native peoples, regardless of their local view on an appropriate term. They voted to replace the word Eskimo with Inuit. Even at that time, such a designation was not accepted by all. As a result, the Canadian government usage has replaced the term Eskimo with Inuit (Inuk in singular).

The ICC charter defines Inuit as including "the Inupiat, Yupik (Alaska), Inuit, Inuvialuit (Canada), Kalaallit (Greenland) and Yupik (Russia)". Despite the ICC's 1977 decision to adopt the term Inuit, this has not been accepted by all or even most Yupik people.

In 2010, the ICC passed a resolution in which they implored scientists to use Inuit and Paleo-Inuit instead of Eskimo or Paleo-Eskimo.

Academic response
In a 2015 commentary in the journal Arctic, Canadian archaeologist Max Friesen argued fellow Arctic archaeologists should follow the ICC and use Paleo-Inuit instead of Paleo-Eskimo. In 2016, Lisa Hodgetts and Arctic editor Patricia Wells wrote: "In the Canadian context, continued use of any term that incorporates Eskimo is potentially harmful to the relationships between archaeologists and the Inuit and Inuvialuit communities who are our hosts and increasingly our research partners."

Hodgetts and Wells suggested using more specific terms when possible (e.g., Dorset and Groswater) and agreed with Frieson in using the Inuit tradition to replace Neo-Eskimo, although they noted replacement for Palaeoeskimo was still an open question and discussed Paleo-Inuit, Arctic Small Tool Tradition, and pre-Inuit, as well as Inuktitut loanwords like Tuniit and Sivullirmiut, as possibilities.

In 2020, Katelyn Braymer-Hayes and colleagues argued in the Journal of Anthropological Archaeology that there is a "clear need" to replace the terms Neo-Eskimo and Paleo-Eskimo, citing the ICC resolution, but finding a consensus within the Alaskan context particularly is difficult, since Alaska Natives do not use the word Inuit to describe themselves nor is the term legally applicable only to Iñupiat and Yupik in Alaska, and as such, terms used in Canada like Paleo Inuit and Ancestral Inuit would not be acceptable.

American linguist Lenore Grenoble has also explicitly deferred to the ICC resolution and used Inuit–Yupik instead of Eskimo with regards to the language branch.

History
Genetic evidence suggests that the Americas were populated from northeastern Asia in multiple waves. While the great majority of indigenous American peoples can be traced to a single early migration of Paleo-Indians, the Na-Dené, Inuit and Indigenous Alaskan populations exhibit admixture from distinct populations that migrated into America at a later date and are closely linked to the peoples of far northeastern Asia (e.g. Chukchi), and only more remotely to the majority indigenous American type. For modern Eskimo–Aleut speakers, this later ancestral component makes up almost half of their genomes. The ancient Paleo-Eskimo population was genetically distinct from the modern circumpolar populations, but eventually derives from the same far northeastern Asian cluster. It is understood that some or all of these ancient people migrated across the Chukchi Sea to North America during the pre-neolithic era, somewhere around 5,000 to 10,000 years ago. It is believed that ancestors of the Aleut people inhabited the Aleutian Chain 10,000 years ago.

The earliest positively identified Paleo-Eskimo cultures (Early Paleo-Eskimo) date to 5,000 years ago. Several earlier indigenous peoples existed in the northern circumpolar regions of eastern Siberia, Alaska, and Canada (although probably not in Greenland). The Paleo-Eskimo peoples appear to have developed in Alaska from people related to the Arctic small tool tradition in eastern Asia, whose ancestors had probably migrated to Alaska at least 3,000 to 5,000 years earlier.

The Yupik languages and cultures in Alaska evolved in place, beginning with the original pre-Dorset Indigenous culture developed in Alaska. At least 4,000 years ago, the Unangan culture of the Aleut became distinct. It is not generally considered an Eskimo culture. However, there is some possibility of an Aleutian origin of the Dorset people, who in turn are a likely ancestor of today's Inuit and Yupik.

Approximately 1,500 to 2,000 years ago, apparently in northwestern Alaska, two other distinct variations appeared. Inuit language became distinct and, over a period of several centuries, its speakers migrated across northern Alaska, through Canada, and into Greenland. The distinct culture of the Thule people (drawing strongly from the Birnirk culture) developed in northwestern Alaska. It very quickly spread over the entire area occupied by Eskimo peoples, though it was not necessarily adopted by all of them.

Language family
The Eskimo–Aleut family of languages includes two cognate branches: the Aleut (Unangan) branch and the Eskimo branch.

The number of cases varies, with Aleut languages having a greatly reduced case system compared to those of the Eskimo subfamily. Eskimo–Aleut languages possess voiceless plosives at the bilabial, coronal, velar and uvular positions in all languages except Aleut, which has lost the bilabial stops but retained the nasal. In the Eskimo subfamily a voiceless alveolar lateral fricative is also present.

The Eskimo sub-family consists of the Inuit language and Yupik language sub-groups. The Sirenikski language, which is virtually extinct, is sometimes regarded as a third branch of the Eskimo language family. Other sources regard it as a group belonging to the Yupik branch.

Inuit languages comprise a dialect continuum, or dialect chain, that stretches from Unalakleet and Norton Sound in Alaska, across northern Alaska and Canada, and east to Greenland. Changes from western (Iñupiaq) to eastern dialects are marked by the dropping of vestigial Yupik-related features, increasing consonant assimilation (e.g., kumlu, meaning "thumb", changes to kuvlu, changes to kublu, changes to kulluk, changes to kulluq, ) and increased consonant lengthening, and lexical change. Thus, speakers of two adjacent Inuit dialects would usually be able to understand one another, but speakers from dialects distant from each other on the dialect continuum would have difficulty understanding one another. Seward Peninsula dialects in western Alaska, where much of the Iñupiat culture has been in place for perhaps less than 500 years, are greatly affected by phonological influence from the Yupik languages. Eastern Greenlandic, at the opposite end of Inuit range, has had significant word replacement due to a unique form of ritual name avoidance.

Ethnographically, Greenlandic Inuit belong to three groups: the Kalaallit of west Greenland, who speak Kalaallisut; the Tunumiit of Tunu (east Greenland), who speak Tunumiit oraasiat ("East Greenlandic"), and the Inughuit of north Greenland, who speak Inuktun.

The four Yupik languages, by contrast, including Alutiiq (Sugpiaq), Central Alaskan Yup'ik, Naukan (Naukanski), and Siberian Yupik, are distinct languages with phonological, morphological, and lexical differences. They demonstrate limited mutual intelligibility. Additionally, both Alutiiq and Central Yup'ik have considerable dialect diversity. The northernmost Yupik languages – Siberian Yupik and Naukan Yupik – are linguistically only slightly closer to Inuit than is Alutiiq, which is the southernmost of the Yupik languages. Although the grammatical structures of Yupik and Inuit languages are similar, they have pronounced differences phonologically. Differences of vocabulary between Inuit and any one of the Yupik languages are greater than between any two Yupik languages. Even the dialectal differences within Alutiiq and Central Alaskan Yup'ik sometimes are relatively great for locations that are relatively close geographically.

Despite the relatively small population of Naukan speakers, documentation of the language dates back to 1732. While Naukan is only spoken in Siberia, the language acts as an intermediate between two Alaskan languages: Siberian Yupik Eskimo and Central Yup'ik Eskimo.

The Sirenikski language is sometimes regarded as a third branch of the Eskimo language family, but other sources regard it as a group belonging to the Yupik branch.

An overview of the Eskimo–Aleut languages family is given below:

 * Eskimo–Aleut
 * Aleut
 * Aleut language
 * Western-Central dialects: Atkan, Attuan, Unangan, Bering (60–80 speakers)
 * Eastern dialect: Unalaskan, Pribilof (400 speakers)
 * Eskimo (Yup'ik, Yuit, and Inuit)
 * Yupik
 * Central Alaskan Yup'ik (10,000 speakers)
 * Alutiiq or Pacific Gulf Yup'ik (400 speakers)
 * Central Siberian Yupik or Yuit (Chaplinon and St Lawrence Island, 1,400 speakers)
 * Naukan (700 speakers)
 * Inuit or Inupik (75,000 speakers)
 * Iñupiaq (northern Alaska, 3,500 speakers)
 * Inuvialuktun (western Canada; together with Siglitun, Natsilingmiutut, Inuinnaqtun and Uummarmiutun 765 speakers)
 * Inuktitut (eastern Canada; together with Inuktun and Inuinnaqtun, 30,000 speakers)
 * Kalaallisut (Greenlandic (Greenland, 47,000 speakers)
 * Inuktun (Avanersuarmiutut, Thule dialect or Polar Eskimo, approximately 1,000 speakers)
 * Tunumiit oraasiat (East Greenlandic known as Tunumiisut, 3,500 speakers)
 * Sirenik Eskimo language (Sirenikskiy)

American linguist Lenore Grenoble has explicitly deferred to this resolution and used Inuit–Yupik instead of Eskimo with regards to the language branch.

Words for snow
There has been a long-running linguistic debate about whether or not the speakers of the Eskimo-Aleut language group have an unusually large number of words for snow. The general modern consensus is that, in multiple Eskimo languages, there are, or have been in simultaneous usage, indeed fifty plus words for snow.

Inuit

Inuit inhabit the Arctic and northern Bering Sea coasts of Alaska in the United States, and Arctic coasts of the Northwest Territories, Nunavut, Quebec, and Labrador in Canada, and Greenland (associated with Denmark). Until fairly recent times, there has been a remarkable homogeneity in the culture throughout this area, which traditionally relied on fish, marine mammals, and land animals for food, heat, light, clothing, and tools. Their food sources primarily relied on seals, whales, whale blubber, walrus, and fish, all of which they hunted using harpoons on the ice. Clothing consisted of robes made of wolfskin and reindeer skin to acclimate to the low temperatures. They maintain a unique Inuit culture.

Greenland's Inuit
Greenlandic Inuit make up 90% of Greenland's population. They belong to three major groups:
 * Kalaallit of west Greenland, who speak Kalaallisut
 * Tunumiit of east Greenland, who speak Tunumiisut
 * Inughuit of north Greenland, who speak Inuktun or Polar Eskimo.

Canadian Inuit
Canadian Inuit live primarily in Inuit Nunangat (lit. "lands, waters and ices of the [Inuit] people"), their traditional homeland although some people live in southern parts of Canada. Inuit Nunangat ranges from the Yukon–Alaska border in the west across the Arctic to northern Labrador.

The Inuvialuit live in the Inuvialuit Settlement Region, the northern part of Yukon and the Northwest Territories, which stretches to the Amundsen Gulf and the Nunavut border and includes the western Canadian Arctic Islands. The land was demarked in 1984 by the Inuvialuit Final Agreement.

The majority of Inuit live in Nunavut (a territory of Canada), Nunavik (the northern part of Quebec) and in Nunatsiavut (Inuit settlement region in Labrador).

Alaska's Iñupiat

The Iñupiat are Inuit of Alaska's Northwest Arctic and North Slope boroughs and the Bering Straits region, including the Seward Peninsula. Utqiaġvik, the northernmost city in the United States, is above the Arctic Circle and in the Iñupiat region. Their language is known as Iñupiaq. Their current communities include 34 villages across Iñupiat Nunaŋat (Iñupiaq lands) including seven Alaskan villages in the North Slope Borough, affiliated with the Arctic Slope Regional Corporation; eleven villages in Northwest Arctic Borough; and sixteen villages affiliated with the Bering Straits Regional Corporation.

Yupik

The Yupik are indigenous or aboriginal peoples who live along the coast of western Alaska, especially on the Yukon-Kuskokwim delta and along the Kuskokwim River (Central Alaskan Yup'ik); in southern Alaska (the Alutiiq); and along the eastern coast of Chukotka in the Russian Far East and St. Lawrence Island in western Alaska (the Siberian Yupik). The Yupik economy has traditionally been strongly dominated by the harvest of marine mammals, especially seals, walrus, and whales.

Alutiiq
The Alutiiq language is relatively close to that spoken by the Yupik in the Bethel, Alaska area. But, it is considered a distinct language with two major dialects: the Koniag dialect, spoken on the Alaska Peninsula and on Kodiak Island, and the Chugach dialect, spoken on the southern Kenai Peninsula and in Prince William Sound. Residents of Nanwalek, located on southern part of the Kenai Peninsula near Seldovia, speak what they call Sugpiaq. They are able to understand those who speak Yupik in Bethel. With a population of approximately 3,000, and the number of speakers in the hundreds, Alutiiq communities are working to revitalize their language.

Central Alaskan Yup'ik
Yup'ik, with an apostrophe, denotes the speakers of the Central Alaskan Yup'ik language, who live in western Alaska and southwestern Alaska from southern Norton Sound to the north side of Bristol Bay, on the Yukon–Kuskokwim Delta, and on Nelson Island. The use of the apostrophe in the name Yup'ik is a written convention to denote the long pronunciation of the p sound; but it is spoken the same in other Yupik languages. Of all the Alaska Native languages, Central Alaskan Yup'ik has the most speakers, with about 10,000 of a total Yup'ik population of 21,000 still speaking the language. The five dialects of Central Alaskan Yup'ik include General Central Yup'ik, and the Egegik, Norton Sound, Hooper Bay-Chevak, and Nunivak dialects. In the latter two dialects, both the language and the people are called Cup'ik.

Siberian Yupik

Siberian Yupik reside along the Bering Sea coast of the Chukchi Peninsula in Siberia in the Russian Far East and in the villages of Gambell and Savoonga on St. Lawrence Island in Alaska. The Central Siberian Yupik spoken on the Chukchi Peninsula and on St. Lawrence Island is nearly identical. About 1,050 of a total Alaska population of 1,100 Siberian Yupik people in Alaska speak the language. It is the first language of the home for most St. Lawrence Island children. In Siberia, about 300 of a total of 900 Siberian Yupik people still learn and study the language, though it is no longer learned as a first language by children.

Naukan
About 70 of 400 Naukan people still speak Naukanski. The Naukan originate on the Chukot Peninsula in Chukotka Autonomous Okrug in Siberia. Despite the relatively small population of Naukan speakers, documentation of the language dates back to 1732. While Naukan is only spoken in Siberia, the language acts as an intermediate between two Alaskan languages: Siberian Yupik Eskimo and Central Yup'ik Eskimo.

Sirenik Eskimos
Some speakers of Siberian Yupik languages used to speak an Eskimo variant in the past, before they underwent a language shift. These former speakers of Sirenik Eskimo language inhabited the settlements of Sireniki, Imtuk, and some small villages stretching to the west from Sireniki along south-eastern coasts of Chukchi Peninsula. They lived in neighborhoods with Siberian Yupik and Chukchi peoples.

As early as in 1895, Imtuk was a settlement with a mixed population of Sirenik Eskimos and Ungazigmit (the latter belonging to Siberian Yupik). Sirenik Eskimo culture has been influenced by that of Chukchi, and the language shows Chukchi language influences. Folktale motifs also show the influence of Chuckchi culture.

The above peculiarities of this (already extinct) Eskimo language amounted to mutual unintelligibility even with its nearest language relatives: in the past, Sirenik Eskimos had to use the unrelated Chukchi language as a lingua franca for communicating with Siberian Yupik.

Many words are formed from entirely different roots from in Siberian Yupik, but even the grammar has several peculiarities distinct not only among Eskimo languages, but even compared to Aleut. For example, dual number is not known in Sirenik Eskimo, while most Eskimo–Aleut languages have dual, including its neighboring Siberian Yupikax relatives.

Little is known about the origin of this diversity. The peculiarities of this language may be the result of a supposed long isolation from other Eskimo groups, and being in contact only with speakers of unrelated languages for many centuries. The influence of the Chukchi language is clear.

Because of all these factors, the classification of Sireniki Eskimo language is not settled yet: Sireniki language is sometimes regarded as a third branch of Eskimo (at least, its possibility is mentioned). Sometimes it is regarded rather as a group belonging to the Yupik branch.

title: Eskimo


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Epiphenomenalism

Epiphenomenalism is a position in the philosophy of mind on the mind–body problem. It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events. According to epiphenomenalism, the appearance that subjective mental states (such as intentions) influence physical events is an illusion, with consciousness being a by-product of physical states of the world. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism the biochemical secretions of the brain and nervous system (such as adrenaline)—not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.

Development
During the 17th century, René Descartes argued that animals are subject to mechanical laws of nature. He defended the idea of automatic behavior, or the performance of actions without conscious thought. Descartes questioned how the immaterial mind and the material body can interact causally. His interactionist model (1649) held that the body relates to the mind through the pineal gland. La Mettrie, Leibniz, and Spinoza all in their own way began this way of thinking. The idea that even if the animal were conscious nothing would be added to the production of behavior, even in animals of the human type, was first voiced by La Mettrie (1745), and then by Cabanis (1802), and was further explicated by Hodgson (1870) and Thomas Henry Huxley (1874).

Thomas Henry Huxley agreed with Descartes that behavior is determined solely by physical mechanisms, but he also believed that humans enjoy an intelligent life. In 1874, Huxley argued, in the Presidential Address to the British Association for the Advancement of Science, that animals are conscious automata. Huxley proposed that psychical changes are collateral products of physical changes. Like the bell of a clock that has no role in keeping the time, consciousness has no role in determining behavior.

Huxley defended automatism by testing reflex actions, originally supported by Descartes. Huxley hypothesized that frogs that undergo lobotomy would swim when thrown into water, despite being unable to initiate actions. He argued that the ability to swim was solely dependent on the molecular change in the brain, concluding that consciousness is not necessary for reflex actions. According to epiphenomenalism, animals experience pain only as a result of neurophysiology.

In 1870, Huxley conducted a case study on a French soldier who had sustained a shot in the Franco-Prussian war that fractured his left parietal bone. Every few weeks the soldier would enter a trance-like state, smoking, dressing himself, and aiming his cane like a rifle all while being insensitive to pins, electric shocks, odorous substances, vinegar, noise, and certain light conditions. Huxley used this study to show that consciousness was not necessary to execute these purposeful actions, justifying the assumption that humans are insensible machines. Huxley's mechanistic attitude towards the body convinced him that the brain alone causes behavior.

In the early 1900s, scientific behaviorists such as Ivan Pavlov, John B. Watson, and B. F. Skinner began the attempt to uncover laws describing the relationship between stimuli and responses, without reference to inner mental phenomena. Instead of adopting a form of eliminativism or mental fictionalism, positions that deny that inner mental phenomena exist, a behaviorist was able to adopt epiphenomenalism in order to allow for the existence of mind. George Santayana (1905) believed that all motion has physical causes. Because consciousness is accessory to life and not essential to it, natural selection is responsible for ingraining tendencies to avoid certain contingencies without any conscious achievement involved. By the 1960s, scientific behaviorism met substantial difficulties and eventually gave way to the cognitive revolution. Participants in that revolution, such as Jerry Fodor, reject epiphenomenalism and insist upon the efficacy of the mind. Fodor even speaks of "epiphobia"—fear that one is becoming an epiphenomenalist.

However, since the cognitive revolution, there have been several who have argued for a version of epiphenomenalism. In 1970, Keith Campbell proposed his "new epiphenomenalism", which states that the body produces a spiritual mind that does not act on the body. How the brain causes a spiritual mind, according to Campbell, is destined to remain beyond our understanding forever. In 2001, David Chalmers and Frank Jackson argued that claims about conscious states should be deduced a priori from claims about physical states alone. They offered that epiphenomenalism bridges, but does not close, the explanatory gap between the physical and the phenomenal realms. These more recent versions maintain that only the subjective, qualitative aspects of mental states are epiphenomenal. Imagine both Pierre and a robot eating a cupcake. Unlike the robot, Pierre is conscious of eating the cupcake while the behavior is under way. This subjective experience is often called a quale (plural qualia), and it describes the private "raw feel" or the subjective "what-it-is-like" that is the inner accompaniment of many mental states. Thus, while Pierre and the robot are both doing the same thing, only Pierre has the inner conscious experience.

Frank Jackson (1982), for example, once espoused the following view: "I am what is sometimes known as a 'qualia freak'. I think that there are certain features of bodily sensations especially, but also of certain perceptual experiences, which no amount of purely physical information includes. Tell me everything physical there is to tell about what is going on in a living brain... you won't have told me about the hurtfulness of pains, the itchiness of itches, pangs of jealousy...."

Some thinkers draw distinctions between different varieties of epiphenomenalism. In Consciousness Explained, Daniel Dennett distinguishes between a purely metaphysical sense of epiphenomenalism, in which the epiphenomenon has no causal impact at all, and Huxley's "steam whistle" epiphenomenalism, in which effects exist but are not functionally relevant.

Arguments for
Some neurophysiological data has been proffered in support of epiphenomenalism. Some of the oldest such data is the Bereitschaftspotential or "readiness potential" in which electrical activity related to voluntary actions can be recorded up to two seconds before the subject is aware of making a decision to perform the action. More recently Benjamin Libet et al. (1979) have shown that it can take 0.5 seconds before a stimulus becomes part of conscious experience even though subjects can respond to the stimulus in reaction time tests within 200 milliseconds. The methods and conclusions of this experiment have received much criticism (e.g., see the many critical commentaries in Libet's (1985) target article), including fairly recently by neuroscientists such as Peter Tse, who claim to show that the readiness potential has nothing to do with consciousness at all.

Arguments against
The most powerful argument against epiphenomenalism is that it is self-contradictory: if we have knowledge about epiphenomenalism, then our brains know about the existence of the mind, but if epiphenomenalism were correct, then our brains should not have any knowledge about the mind, because the mind does not affect anything physical.

However, some philosophers do not accept this as a rigorous refutation. For example, philosopher Victor Argonov states that epiphenomenalism is a questionable, but experimentally falsifiable theory. He argues that the personal mind is not the only source of knowledge about the existence of mind in the world. A creature (even a philosophical zombie) could have knowledge about the mind and the mind-body problem by virtue of some innate knowledge. The information about the mind (and its problematic properties such as qualia and the hard problem of consciousness) could have been, in principle, implicitly "written" in the material world since its creation. Epiphenomenalists can say that God created an immaterial mind and a detailed "program" of material human behavior that makes it possible to speak about the mind–body problem. That version of epiphenomenalism seems highly exotic, but it cannot be excluded from consideration by pure theory. However, Argonov suggests that experiments could refute epiphenomenalism. In particular, epiphenomenalism could be refuted if neural correlates of consciousness can be found in the human brain, and it is proven that human speech about consciousness is caused by them.

Some philosophers, such as Daniel Dennett, reject both epiphenomenalism and the existence of qualia with the same charge that Gilbert Ryle leveled against a Cartesian "ghost in the machine", that they too are category mistakes. A quale or conscious experience would not belong to the category of objects of reference on this account, but rather to the category of ways of doing things.

Functionalists assert that mental states are well described by their overall role, their activity in relation to the organism as a whole. "This doctrine is rooted in Aristotle's conception of the soul, and has antecedents in Hobbes's conception of the mind as a 'calculating machine', but it has become fully articulated (and popularly endorsed) only in the last third of the 20th century." In so far as it mediates stimulus and response, a mental function is analogous to a program that processes input/output in automata theory. In principle, multiple realisability would guarantee platform dependencies can be avoided, whether in terms of hardware and operating system or, ex hypothesi, biology and philosophy. Because a high-level language is a practical requirement for developing the most complex programs, functionalism implies that a non-reductive physicalism would offer a similar advantage over a strictly eliminative materialism.

Eliminative materialists believe "folk psychology" is so unscientific that, ultimately, it will be better to eliminate primitive concepts such as mind, desire and belief, in favor of a future neuroscientific account. A more moderate position such as J. L. Mackie's error theory suggests that false beliefs should be stripped away from a mental concept without eliminating the concept itself, the legitimate core meaning being left intact.

Benjamin Libet's results are quoted in favor of epiphenomenalism, but he believes subjects still have a "conscious veto", since the readiness potential does not invariably lead to an action. In Freedom Evolves, Daniel Dennett argues that a no-free-will conclusion is based on dubious assumptions about the location of consciousness, as well as questioning the accuracy and interpretation of Libet's results. Similar criticism of Libet-style research has been made by neuroscientist Adina Roskies and cognitive theorists Tim Bayne and Alfred Mele.

Others have argued that data such as the Bereitschaftspotential undermine epiphenomenalism for the same reason, that such experiments rely on a subject reporting the point in time at which a conscious experience and a conscious decision occurs, thus relying on the subject to be able to consciously perform an action. That ability would seem to be at odds with early epiphenomenalism, which according to Huxley is the broad claim that consciousness is "completely without any power… as the steam-whistle which accompanies the work of a locomotive engine is without influence upon its machinery". Mind–body dualists reject epiphenomenalism on the same grounds.

Adrian G. Guggisberg and Annaïs Mottaz have also challenged those findings.

A study by Aaron Schurger and colleagues published in PNAS challenged assumptions about the causal nature of the readiness potential itself (and the "pre-movement buildup" of neural activity in general), thus denying the conclusions drawn from studies such as Libet's and Fried's.

In favor of interactionism, Celia Green (2003) argues that epiphenomenalism does not even provide a satisfactory solution to the problem of interaction posed by substance dualism. Although it does not entail substance dualism, according to Green, epiphenomenalism implies a one-way form of interactionism that is just as hard to conceive of as the two-way form embodied in substance dualism. Green suggests the assumption that it is less of a problem may arise from the unexamined belief that physical events have some sort of primacy over mental ones.

A number of scientists and philosophers, including William James, Karl Popper, John C. Eccles and Donald Symons, dismiss epiphenomenalism from an evolutionary perspective. They point out that the view that mind is an epiphenomenon of brain activity is not consistent with evolutionary theory, because if mind were functionless, it would have disappeared long ago, as it would not have been favoured by evolution.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Epiphenomenalism


text:
Esperantujo

Esperantujo or Esperantio  is the community of speakers of the Esperanto language and their culture, as well as the places and institutions where the language is used. The term is used "as if it were a country."

Although it does not occupy its own area of Earth's surface, it can be said to constitute the 120 countries which have their own national Esperanto association.

Etymology and terminology
The word is formed analogously to country names. In Esperanto, the names of countries were traditionally formed from the ethnic name of their inhabitants plus the suffix -ujo. For example, "France" was Francujo, from franco (a Frenchman).

The term analogous to Francujo would be Esperantistujo (Esperantist-nation). However, that would convey the idea of the physical body of people, whereas using the name of the language as the basis of the word gives it the more abstract connotation of a cultural sphere.

Currently, names of nation states are often formed with the suffix -io (traditionally reserved for deriving country names from geographic features — e.g. Francio instead of Francujo), and recently the form Esperantio has been used, among others, in the Pasporta Servo and the Esperanto Citizens' Community.

History
In 1908, Dr. Wilhelm Molly attempted to create an Esperanto state in the Prussian-Belgian condominium of Neutral Moresnet, known as "Amikejo" (place of friendship). What became of it is unclear, and Neutral Moresnet was annexed to Belgium in the Treaty of Versailles, 1919.

During the 1960s came a new effort of creating an Esperanto state, which this time was called Republic of Rose Island. The state island stood in the Adriatic Sea near Italy.

In Europe on 2 June 2001 a number of organizations (they prefer to call themselves establishments) founded the Esperanta Civito, which "aims to be a subject of international law" and "aims to consolidate the relations between the Esperantists who feel themselves belonging to the diaspora language group which does not belong to any country". Esperanto Civito always uses the name Esperantujo (introduced by Hector Hodler in 1908), which itself is defined according to their interpretation of raumism, and the meaning, therefore, may differ from the traditional Esperanto understanding of the word Esperantujo.

A language learning partner application called Amikumu has been launched in 2017, allowing Esperanto speakers to find each other.

Geography

Esperantujo includes any physical place where Esperanto speakers meet, such as Esperanto gatherings or virtual networks. Sometimes it is said that it is everywhere where Esperanto speakers are connected.

Although Esperantujo does not have its own official territory, a number of places around the world are owned by Esperanto organizations or are otherwise permanently connected to the Esperanto language and its community:

 * Białystok, the birthplace of L. L. Zamenhof (the creator of Esperanto), and very much the place which inspired him to create an international auxiliary language and facilitate communication across language barriers.
 * The German city Herzberg am Harz is home to the Interkultura Centro Herzberg, and, since 12 July 2006, advertises itself as "Esperanto city" (Esperanto-urbo, Esperanto-Stadt). There are bilingual signs and pointers, in both German and Esperanto.
 * The Château de Grésillon (Kastelo Greziljono) in France is owned by the non-profit organization "Cultural House of Esperanto" (Kulturdomo de Esperanto), which hosts various Esperanto events in the summer and during French school holidays.
 * The Esperanto Museum and Collection of Planned Languages, a department of the Austrian National Library, is a museum for Esperanto and other constructed languages, located in Vienna.
 * Zamenhof-Esperanto objects can be found all over the world. These are places and objects — such as streets, memorials, public spaces, buildings, vehicles, or even geographic features — that are named after, or otherwise linked to the language, its creator L. L. Zamenhof, or its community of speakers.

The countries with the most members of the World Esperanto Association are (in descending order): Brazil, Germany, Japan, France, the United States, China, Italy.

Associations

There is no governmental system in Esperantujo because it is not a true state. However, there is a social hierarchy of associations:

 * Universal Esperanto Association (UEA) is the principal association created in 1908, its central office is located in Rotterdam. The aim of the UEA is to promote the use of Esperanto, to strive for the solution of the language problem in international relations, to encourage all types of spiritual and material relations among people and to nurture among its members a strong sense of solidarity, and to develop in them understanding and respect for other peoples.
 * Sometimes there are associations by continent, for example, the European Esperanto Union. On the same level there are UEA commissions dedicated to promoting the spread of Esperanto in Africa, America (North & South), Asia, the Middle East, and Oceania.
 * In at least 120 countries in the world there are national associations: Brazilian Esperanto League, the German Esperanto Association, Japanese Esperanto Association, Esperanto-USA and Australian Esperanto Association are examples from all continents across the world. The goals are usually to help teach the language and use of Esperanto in the country.
 * Finally, there are local associations or Esperanto clubs where volunteers or activists offer courses to learn the language or get to know more about the culture of Esperanto. Sometimes they teach Esperanto in universities or schools.

Also there are thematic associations worldwide, which are concerned with spirituality, hobbies, science or bringing together Esperantists who share common interests.

There is also a number of global organizations, such as Sennacieca Asocio Tutmonda (SAT), or the World Esperanto Youth Organization (TEJO), which has 46 national sections.

Foreign relations
Universal Esperanto Association is not a governmental system; however, the association represents Esperanto worldwide. In addition to the United Nations and UNESCO, the UEA has consultative relationships with UNICEF and the Council of Europe and general cooperative relations with the Organization of American States. UEA officially collaborates with the International Organization for Standardization (ISO) by means of an active connection to the ISO Committee on terminology (ISO/TC 37). The association is active for information on the European Union and other interstate and international organizations and conferences. UEA is a member of European Language Council, a joint forum of universities and linguistic associations to promote the knowledge of languages and cultures within and outside the European Union. Moreover, on 10 May 2011, the UEA and the International Information Center for Terminology (Infoterm) signed an Agreement on Cooperation, its objectives are inter exchange information, support each other and help out for projects, meetings, publications in the field of terminology and by which the UEA become Associate Member of Infoterm.

Political movement
In 2003 there was a European political movement called Europe–Democracy–Esperanto created. Within it is found a European federation that brings together local associations whose statutes depends on the countries. The working language of the movement is Esperanto. The goal is "to provide the European Union with the necessary tools to set up member rights democracy". The international language is a tool to enable cross-border political and social dialogue and actively contribute to peace and understanding between peoples. The original idea in the first ballot was mainly to spread the existence and the use of Esperanto to the general public. However, in France voices have grown steadily: 25067 (2004) 28944 (2009) and 33115 (2014). In this country there are a number of movements which support the issue: France Équité, Europe-Liberté, and Politicat.

Symbols
The flag of Esperanto is called Verda Flago (Green Flag). It consists of:
 * a rectangular shape, officially with a 2:3 ratio.
 * a green field, where the green color symbolizes hope. There is no indication that any "official" color was ever chosen. The shade used varies in different sources, yet the color 009900 is most often used.
 * a white, square canton (upper hoist quarter), measuring exactly half the hoist, where the white color symbolizes peace and neutrality.
 * in the canton, a green five-pointed star known as Verda Stelo (Green Star), which symbolizes the five continents.

The anthem is called La Espero since 1891: it is a poem written by L. L. Zamenhof. The song is usually sung to the triumphal march composed by Félicien Menu de Ménil in 1909.

The Jubilee symbol represents the language internally, while the flag represents the Esperanto movement. It contains the Latin letter E (Esperanto) and the Cyrillic letter Э (Эсперанто) symbolizing the unification of West and East. The Jubilee symbol has been controversial, with some Esperantists derisively calling it "the melon."

In addition, Ludwik Lejzer Zamenhof, the initiator of the language, is often used as a symbol. Sometimes he is even called "Uncle Zam", referring to the cartoon incarnation of American Uncle Sam.

Education

In addition to textbooks, including the Fundamento de Esperanto by Zamenhof, the Assimil-methods and the video-methods such as Muzzy in Gondoland of the BBC and Pasporto al la tuta mondo, there are many courses for learning online. Moreover, some universities teach Esperanto, and the Higher Foreign Language training (University Eötvös Loránd) delivers certificates in accordance with the Common European Framework of Reference for Languages (CEFR). More than 1600 people have such a certificate around the world: in 2014 around 470 at the level of B1, 510 at the level of B2 and 700 for C1. The International League of Esperanto Teachers (ILEI) is also working to publish learning materials for teachers.

The University of Esperanto offers video lectures in Esperanto, for specialties like Confronting War, Informational Technologies and Astronomy. Courses are also held during the World Esperanto Congress in the framework of the Internacia Kongresa Universitato (IKU). After that, UEA uploads the related documents on its website.

Science is an appropriate department for works in Esperanto. For example, the Conference on the Application of Esperanto in Science and Technology (KAEST) occurs in November every year since 1998 in the Czech Republic and Slovakia. Personal initiatives are also common: Doctor of mathematics Ulrich Matthias created a document about the foundations of Linear Algebra and the American group of Maine (USA) wrote a guidebook to learn the programming language Python.

In general, Esperanto is used as a lingua franca in some websites aiming teaching of other languages, such as German, Slovak, Swahili, Wolof or Toki Pona.

Media
Since 1889 when La Esperantisto appeared, and soon other magazines in Esperanto throughout many countries in the world. Some of them are information media of Esperanto associations (Esperanto, Sennaciulo and Kontakto). Online Esperanto magazines like Libera Folio, launched in 2003, offer independent view of the Esperanto movement, aiming to soberly and critically shed light on current development. Most of the magazines deal with current events; one of such magazines is Monato, which is read in more than 60 countries. Its articles are written by correspondents from 40 countries, which know the local situation very well. Other most popular Esperanto newspapers are La Ondo de Esperanto, Beletra Almanako, Literatura Foiro, and Heroldo de Esperanto. Often national associations magazines are also published in order to inform about the movement in the country, such as Le Monde de l'espéranto of Espéranto-France. There are also scientific journals, such as Scienca Revuo of Internacia Scienca Asocio Esperantista (ISAE).

Muzaiko is a radio that has broadcast an all-day international program of songs, interviews and current events in Esperanto since 2011. The latest two can be downloaded as podcasts. Besides Muzaiko, these other stations offer an hour of Esperanto-language broadcasting of various topics: Radio Libertaire, Polskie Radio, Vatican Radio, Varsovia Vento, Radio Verda and Kern.punkto.

Internet
Spread of the Internet has enabled more efficient communication among Esperanto speakers and slightly replaced slower media such as mail. Many massively used websites such as Facebook or Google offer Esperanto interface. On 15 December 2009, on the occasion of the jubilee of 150th birthday of L. L. Zamenhof, Google additionally made visible the Esperanto flag as a part of their Google Doodles. Media as Twitter, Telegram, Reddit or Ipernity also contain a significant number of people in this community. In addition, content-providers such as WordPress and YouTube also enable bloggers write in Esperanto. Esperanto versions of programs such as the office suite LibreOffice and Mozilla Firefox browser, or the educational program about programming Scratch are also available. Additionally, online games like Minecraft offer complete Esperanto interface.

Monero, an anonymous cryptocurrency, was named after the Esperanto word for "coin" and its official wallet is available in Esperanto. The same applies to Monerujo ("Monero container").

Sport
Although Esperantujo is not a country, there is an Esperanto football team, which has existed since 2014 and participates in matches during World Esperanto Congresses. The team is part of the N.F.-Board and not of FIFA, and have played against the teams of Armenian-originating Argentine Community in 2014 and the team from Western Sahara in 2015.

Esperanto speakers and Esperantists
Initially, Esperanto speakers learned the language as it was described by L. L. Zamenhof. In 1905, the Fundamento de Esperanto put together the first Esperanto textbook, an exercise book and a universal dictionary.

The "Declaration about the essence of Esperantism" (1905) defines an "Esperantist" to be anyone who speaks and uses Esperanto. "Esperantism" was defined to be a movement to promote the widespread use of Esperanto as a supplement to mother tongues in international and inter-ethnic contexts. As the word "esperantist" is linked with this "esperantism" (the Esperanto movement) and as -ists and -isms are linked with ideologies, today many people who speak Esperanto prefer to be called "Esperanto speaker".

The monthly magazine La Ondo de Esperanto every year since 1998 proclaims an 'Esperantist of the year', who remarkably contributed to the spreading of the language during the year.

Businesses
Publishing and selling books, the so-called book services, is the main market and is often the first expenditure of many Esperanto associations. Some companies are already well known: for example Vinilkosmo, which publishes and makes popular Esperanto music since 1990. Then there are initiatives such as the job-seeking website Eklaboru, created by Chuck Smith, for job offers and candidates within Esperanto associations or Esperanto meetings.

Currency
In 1907, René de Saussure proposed the spesmilo ⟨₷⟩ as an international currency. It had some use before the First World War.

In 1942 a currency called the stelo ("star"; plural, steloj) was created. It was used at meetings of the Universala Ligo and in Esperanto environments such as the annual Universal Congress. Over the years it slowly became unusable and at the official closing of the Universala Ligo in the 1990s, the remaining steloj coins were handed over to the UEA. You can buy them at the UEA's book service as souvenirs.

The current steloj are made of plastic; they are used in a number of meetings, especially among young people. The currency is maintained by Stelaro, which calculates the rates, keeps the stock, and opened branches in various e-meetings. Currently, there are stelo-coins of 1 ★, 3 ★ and 10 ★. The exchange rate at 31 December 2014 was 1 EUR = 4.189 ★.

Architectural heritage
There exist Zamenhof-Esperanto objects (ZEOs), scattered in numerous countries around the world, which are the things named in honor of L. L. Zamenhof or Esperanto: monuments, street names, places and so on. There also exists a UEA-committee for ZEOs.

In addition, in several countries there are also sites dedicated to Esperanto: meetup places, workshops, seminars, festivals, Esperanto houses. These places provide attractions for Esperantists. Here are two: the Castle of Grésilion in France and the Department of Planned Languages and Esperanto Museum in Vienna (Austria).

Cultural heritage

Esperanto literary heritage is the richest and the most diverse of any constructed language. There are over 25,000 Esperanto books (originals and translations) as well as over a hundred regularly distributed Esperanto magazines.

There are also a number of movies which have been published in Esperanto. Moreover, Esperanto itself was used in numerous movies.

Celebrations
Many public holidays recognized by Esperanto speakers are celebrated internationally, having gained full acceptance by organizations such as UN and UNESCO, and are also publicly observed in select countries that are UN members. This is largely a byproduct of the influence the Esperanto community once had on organizations that worked in the field of international relations (including the United Nations) in the mid-20th century. Here are the celebrations proposed as international holidays by the UEA since 2010:

Cultural events
Every year numerous meetings of Esperanto speakers in different topics around the world take place. They mobilize Esperanto-speakers which share the same will about a specific topic. The main example is the Universal Congress of Esperanto (UK), which annually organizes the UEA every summer for a week. Other events:
 * SAT-Kongreso, annually organized by Sennacieca Asocio Tutmonda;
 * International Youth Congress of Esperanto (IJK), official annual congress of TEJO;
 * Internacia Infana Kongreseto (IIK), arrangement for children between 6 and 16 years that occur simultaneously with and close to the Universal Congress of Esperanto;
 * Somera Esperanto-Studado (SES), the largest international Esperanto meeting aimed at learning of Esperanto.

Next to these globally comprising meetings there are also local events such as New Year's Gathering (NR) or Esperanto Youth Week (JES), which occur during the last days of December and first days of January. These meetings seem to have been successful during the last 20 years.

Due to the fact that there are a lot of Esperanto meetings around the globe, there are websites which aim to list and share them. Eventa Servo provides an up-to-date list of online meetings and in-person events happening each week. Eventoj.hu describes events with a list and dates, and contains an archive until 1996.

title: Esperantujo


text:
Ethernet

Ethernet is a family of wired computer networking technologies commonly used in local area networks (LAN), metropolitan area networks (MAN) and wide area networks (WAN). It was commercially introduced in 1980 and first standardized in 1983 as IEEE 802.3. Ethernet has since been refined to support higher bit rates, a greater number of nodes, and longer link distances, but retains much backward compatibility. Over time, Ethernet has largely replaced competing wired LAN technologies such as Token Ring, FDDI and ARCNET.

The original 10BASE5 Ethernet uses a thick coaxial cable as a shared medium. This was largely superseded by 10BASE2, which used a thinner and more flexible cable that was both cheaper and easier to use. More modern Ethernet variants use twisted pair and fiber optic links in conjunction with switches. Over the course of its history, Ethernet data transfer rates have been increased from the original $2.94 Mbit/s$ to the latest $400 Gbit/s$, with rates up to $1.6 Tbit/s$ under development. The Ethernet standards include several wiring and signaling variants of the OSI physical layer.

Systems communicating over Ethernet divide a stream of data into shorter pieces called frames. Each frame contains source and destination addresses, and error-checking data so that damaged frames can be detected and discarded; most often, higher-layer protocols trigger retransmission of lost frames. Per the OSI model, Ethernet provides services up to and including the data link layer. The 48-bit MAC address was adopted by other IEEE 802 networking standards, including IEEE 802.11 (Wi-Fi), as well as by FDDI. EtherType values are also used in Subnetwork Access Protocol (SNAP) headers.

Ethernet is widely used in homes and industry, and interworks well with wireless Wi-Fi technologies. The Internet Protocol is commonly carried over Ethernet and so it is considered one of the key technologies that make up the Internet.

History

Ethernet was developed at Xerox PARC between 1973 and 1974 as a means to allow Alto computers to communicate with each other. It was inspired by ALOHAnet, which Robert Metcalfe had studied as part of his PhD dissertation and was originally called the Alto Aloha Network. Metcalfe's idea was essentially to limit the Aloha-like signals inside a cable, instead of broadcasting into the air. The idea was first documented in a memo that Metcalfe wrote on May 22, 1973, where he named it after the luminiferous aether once postulated to exist as an "omnipresent, completely passive medium for the propagation of electromagnetic waves."

In 1975, Xerox filed a patent application listing Metcalfe, David Boggs, Chuck Thacker, and Butler Lampson as inventors. In 1976, after the system was deployed at PARC, Metcalfe and Boggs published a seminal paper. Ron Crane, Yogen Dalal, Robert Garner, Hal Murray, Roy Ogus, Dave Redell and John Shoch facilitated the upgrade from the original 2.94 Mbit/s protocol to the 10 Mbit/s protocol, which was released to the market in 1980.

Metcalfe left Xerox in June 1979 to form 3Com. He convinced Digital Equipment Corporation (DEC), Intel, and Xerox to work together to promote Ethernet as a standard. As part of that process Xerox agreed to relinquish their 'Ethernet' trademark. The first standard was published on September 30, 1980, as "The Ethernet, A Local Area Network. Data Link Layer and Physical Layer Specifications". This so-called DIX standard (Digital Intel Xerox) specified 10 Mbit/s Ethernet, with 48-bit destination and source addresses and a global 16-bit Ethertype-type field. Version 2 was published in November 1982 and defines what has become known as Ethernet II. Formal standardization efforts proceeded at the same time and resulted in the publication of IEEE 802.3 on June 23, 1983.

Ethernet initially competed with Token Ring and other proprietary protocols. Ethernet was able to adapt to market needs, and with 10BASE2 shift to inexpensive thin coaxial cable, and from 1990 to the now-ubiquitous twisted pair with 10BASE-T. By the end of the 1980s, Ethernet was clearly the dominant network technology. In the process, 3Com became a major company. 3Com shipped its first 10 Mbit/s Ethernet 3C100 NIC in March 1981, and that year started selling adapters for PDP-11s and VAXes, as well as Multibus-based Intel and Sun Microsystems computers. This was followed quickly by DEC's Unibus to Ethernet adapter, which DEC sold and used internally to build its own corporate network, which reached over 10,000 nodes by 1986, making it one of the largest computer networks in the world at that time. An Ethernet adapter card for the IBM PC was released in 1982, and, by 1985, 3Com had sold 100,000. In the 1980s, IBM's own PC Network product competed with Ethernet for the PC, and through the 1980s, LAN hardware, in general, was not common on PCs. However, in the mid to late 1980s, PC networking did become popular in offices and schools for printer and fileserver sharing, and among the many diverse competing LAN technologies of that decade, Ethernet was one of the most popular. Parallel port based Ethernet adapters were produced for a time, with drivers for DOS and Windows. By the early 1990s, Ethernet became so prevalent that Ethernet ports began to appear on some PCs and most workstations. This process was greatly sped up with the introduction of 10BASE-T and its relatively small modular connector, at which point Ethernet ports appeared even on low-end motherboards.

Since then, Ethernet technology has evolved to meet new bandwidth and market requirements. In addition to computers, Ethernet is now used to interconnect appliances and other personal devices. As Industrial Ethernet it is used in industrial applications and is quickly replacing legacy data transmission systems in the world's telecommunications networks. By 2010, the market for Ethernet equipment amounted to over $16 billion per year.

Standardization

In February 1980, the Institute of Electrical and Electronics Engineers (IEEE) started project 802 to standardize local area networks (LAN). The "DIX-group" with Gary Robinson (DEC), Phil Arst (Intel), and Bob Printis (Xerox) submitted the so-called "Blue Book" CSMA/CD specification as a candidate for the LAN specification. In addition to CSMA/CD, Token Ring (supported by IBM) and Token Bus (selected and henceforward supported by General Motors) were also considered as candidates for a LAN standard. Competing proposals and broad interest in the initiative led to strong disagreement over which technology to standardize. In December 1980, the group was split into three subgroups, and standardization proceeded separately for each proposal.

Delays in the standards process put at risk the market introduction of the Xerox Star workstation and 3Com's Ethernet LAN products. With such business implications in mind, David Liddle (General Manager, Xerox Office Systems) and Metcalfe (3Com) strongly supported a proposal of Fritz Röscheisen (Siemens Private Networks) for an alliance in the emerging office communication market, including Siemens' support for the international standardization of Ethernet (April 10, 1981). Ingrid Fromm, Siemens' representative to IEEE 802, quickly achieved broader support for Ethernet beyond IEEE by the establishment of a competing Task Group "Local Networks" within the European standards body ECMA TC24. In March 1982, ECMA TC24 with its corporate members reached an agreement on a standard for CSMA/CD based on the IEEE 802 draft. Because the DIX proposal was most technically complete and because of the speedy action taken by ECMA which decisively contributed to the conciliation of opinions within IEEE, the IEEE 802.3 CSMA/CD standard was approved in December 1982. IEEE published the 802.3 standard as a draft in 1983 and as a standard in 1985.

Approval of Ethernet on the international level was achieved by a similar, cross-partisan action with Fromm as the liaison officer working to integrate with International Electrotechnical Commission (IEC) Technical Committee 83 and International Organization for Standardization (ISO) Technical Committee 97 Sub Committee 6. The ISO 8802-3 standard was published in 1989.

Evolution
Ethernet has evolved to include higher bandwidth, improved medium access control methods, and different physical media. The multidrop coaxial cable was replaced with physical point-to-point links connected by Ethernet repeaters or switches.

Ethernet stations communicate by sending each other data packets: blocks of data individually sent and delivered. As with other IEEE 802 LANs, adapters come programmed with globally unique 48-bit MAC address so that each Ethernet station has a unique address. The MAC addresses are used to specify both the destination and the source of each data packet. Ethernet establishes link-level connections, which can be defined using both the destination and source addresses. On reception of a transmission, the receiver uses the destination address to determine whether the transmission is relevant to the station or should be ignored. A network interface normally does not accept packets addressed to other Ethernet stations.

An EtherType field in each frame is used by the operating system on the receiving station to select the appropriate protocol module (e.g., an Internet Protocol version such as IPv4). Ethernet frames are said to be self-identifying, because of the EtherType field. Self-identifying frames make it possible to intermix multiple protocols on the same physical network and allow a single computer to use multiple protocols together. Despite the evolution of Ethernet technology, all generations of Ethernet (excluding early experimental versions) use the same frame formats. Mixed-speed networks can be built using Ethernet switches and repeaters supporting the desired Ethernet variants.

Due to the ubiquity of Ethernet, and the ever-decreasing cost of the hardware needed to support it, by 2004 most manufacturers built Ethernet interfaces directly into PC motherboards, eliminating the need for a separate network card.

Shared medium

Ethernet was originally based on the idea of computers communicating over a shared coaxial cable acting as a broadcast transmission medium. The method used was similar to those used in radio systems, with the common cable providing the communication channel likened to the Luminiferous aether in 19th-century physics, and it was from this reference that the name "Ethernet" was derived.

Original Ethernet's shared coaxial cable (the shared medium) traversed a building or campus to every attached machine. A scheme known as carrier-sense multiple access with collision detection (CSMA/CD) governed the way the computers shared the channel. This scheme was simpler than competing Token Ring or Token Bus technologies. Computers are connected to an Attachment Unit Interface (AUI) transceiver, which is in turn connected to the cable (with thin Ethernet the transceiver is usually integrated into the network adapter). While a simple passive wire is highly reliable for small networks, it is not reliable for large extended networks, where damage to the wire in a single place, or a single bad connector, can make the whole Ethernet segment unusable.

Through the first half of the 1980s, Ethernet's 10BASE5 implementation used a coaxial cable 0.375 in in diameter, later called thick Ethernet or thicknet. Its successor, 10BASE2, called thin Ethernet or thinnet, used the RG-58 coaxial cable. The emphasis was on making installation of the cable easier and less costly.

Since all communication happens on the same wire, any information sent by one computer is received by all, even if that information is intended for just one destination. The network interface card interrupts the CPU only when applicable packets are received: the card ignores information not addressed to it. Use of a single cable also means that the data bandwidth is shared, such that, for example, available data bandwidth to each device is halved when two stations are simultaneously active.

A collision happens when two stations attempt to transmit at the same time. They corrupt transmitted data and require stations to re-transmit. The lost data and re-transmission reduces throughput. In the worst case, where multiple active hosts connected with maximum allowed cable length attempt to transmit many short frames, excessive collisions can reduce throughput dramatically. However, a Xerox report in 1980 studied performance of an existing Ethernet installation under both normal and artificially generated heavy load. The report claimed that 98% throughput on the LAN was observed. This is in contrast with token passing LANs (Token Ring, Token Bus), all of which suffer throughput degradation as each new node comes into the LAN, due to token waits. This report was controversial, as modeling showed that collision-based networks theoretically became unstable under loads as low as 37% of nominal capacity. Many early researchers failed to understand these results. Performance on real networks is significantly better.

In a modern Ethernet, the stations do not all share one channel through a shared cable or a simple repeater hub; instead, each station communicates with a switch, which in turn forwards that traffic to the destination station. In this topology, collisions are only possible if station and switch attempt to communicate with each other at the same time, and collisions are limited to this link. Furthermore, the 10BASE-T standard introduced a full duplex mode of operation which became common with Fast Ethernet and the de facto standard with Gigabit Ethernet. In full duplex, switch and station can send and receive simultaneously, and therefore modern Ethernets are completely collision-free.

Repeaters and hubs

For signal degradation and timing reasons, coaxial Ethernet segments have a restricted size. Somewhat larger networks can be built by using an Ethernet repeater. Early repeaters had only two ports, allowing, at most, a doubling of network size. Once repeaters with more than two ports became available, it was possible to wire the network in a star topology. Early experiments with star topologies (called Fibernet) using optical fiber were published by 1978.

Shared cable Ethernet is always hard to install in offices because its bus topology is in conflict with the star topology cable plans designed into buildings for telephony. Modifying Ethernet to conform to twisted pair telephone wiring already installed in commercial buildings provided another opportunity to lower costs, expand the installed base, and leverage building design, and, thus, twisted-pair Ethernet was the next logical development in the mid-1980s.

Ethernet on unshielded twisted-pair cables (UTP) began with StarLAN at 1 Mbit/s in the mid-1980s. In 1987 SynOptics introduced the first twisted-pair Ethernet at 10 Mbit/s in a star-wired cabling topology with a central hub, later called LattisNet. These evolved into 10BASE-T, which was designed for point-to-point links only, and all termination was built into the device. This changed repeaters from a specialist device used at the center of large networks to a device that every twisted pair-based network with more than two machines had to use. The tree structure that resulted from this made Ethernet networks easier to maintain by preventing most faults with one peer or its associated cable from affecting other devices on the network.

Despite the physical star topology and the presence of separate transmit and receive channels in the twisted pair and fiber media, repeater-based Ethernet networks still use half-duplex and CSMA/CD, with only minimal activity by the repeater, primarily generation of the jam signal in dealing with packet collisions. Every packet is sent to every other port on the repeater, so bandwidth and security problems are not addressed. The total throughput of the repeater is limited to that of a single link, and all links must operate at the same speed.

Bridging and switching

While repeaters can isolate some aspects of Ethernet segments, such as cable breakages, they still forward all traffic to all Ethernet devices. The entire network is one collision domain, and all hosts have to be able to detect collisions anywhere on the network. This limits the number of repeaters between the farthest nodes and creates practical limits on how many machines can communicate on an Ethernet network. Segments joined by repeaters have to all operate at the same speed, making phased-in upgrades impossible.

To alleviate these problems, bridging was created to communicate at the data link layer while isolating the physical layer. With bridging, only well-formed Ethernet packets are forwarded from one Ethernet segment to another; collisions and packet errors are isolated. At initial startup, Ethernet bridges work somewhat like Ethernet repeaters, passing all traffic between segments. By observing the source addresses of incoming frames, the bridge then builds an address table associating addresses to segments. Once an address is learned, the bridge forwards network traffic destined for that address only to the associated segment, improving overall performance. Broadcast traffic is still forwarded to all network segments. Bridges also overcome the limits on total segments between two hosts and allow the mixing of speeds, both of which are critical to the incremental deployment of faster Ethernet variants.

In 1989, Motorola Codex introduced their 6310 EtherSpan, and Kalpana introduced their EtherSwitch; these were examples of the first commercial Ethernet switches. Early switches such as this used cut-through switching where only the header of the incoming packet is examined before it is either dropped or forwarded to another segment. This reduces the forwarding latency. One drawback of this method is that it does not readily allow a mixture of different link speeds. Another is that packets that have been corrupted are still propagated through the network. The eventual remedy for this was a return to the original store and forward approach of bridging, where the packet is read into a buffer on the switch in its entirety, its frame check sequence verified and only then the packet is forwarded. In modern network equipment, this process is typically done using application-specific integrated circuits allowing packets to be forwarded at wire speed.

When a twisted pair or fiber link segment is used and neither end is connected to a repeater, full-duplex Ethernet becomes possible over that segment. In full-duplex mode, both devices can transmit and receive to and from each other at the same time, and there is no collision domain. This doubles the aggregate bandwidth of the link and is sometimes advertised as double the link speed (for example, 200 Mbit/s for Fast Ethernet). The elimination of the collision domain for these connections also means that all the link's bandwidth can be used by the two devices on that segment and that segment length is not limited by the constraints of collision detection.

Since packets are typically delivered only to the port they are intended for, traffic on a switched Ethernet is less public than on shared-medium Ethernet. Despite this, switched Ethernet should still be regarded as an insecure network technology, because it is easy to subvert switched Ethernet systems by means such as ARP spoofing and MAC flooding.

The bandwidth advantages, the improved isolation of devices from each other, the ability to easily mix different speeds of devices and the elimination of the chaining limits inherent in non-switched Ethernet have made switched Ethernet the dominant network technology.

Advanced networking

Simple switched Ethernet networks, while a great improvement over repeater-based Ethernet, suffer from single points of failure, attacks that trick switches or hosts into sending data to a machine even if it is not intended for it, scalability and security issues with regard to switching loops, broadcast radiation, and multicast traffic.

Advanced networking features in switches use Shortest Path Bridging (SPB) or the Spanning Tree Protocol (STP) to maintain a loop-free, meshed network, allowing physical loops for redundancy (STP) or load-balancing (SPB). Shortest Path Bridging includes the use of the link-state routing protocol IS-IS to allow larger networks with shortest path routes between devices.

Advanced networking features also ensure port security, provide protection features such as MAC lockdown and broadcast radiation filtering, use VLANs to keep different classes of users separate while using the same physical infrastructure, employ multilayer switching to route between different classes, and use link aggregation to add bandwidth to overloaded links and to provide some redundancy.

In 2016, Ethernet replaced InfiniBand as the most popular system interconnect of TOP500 supercomputers.

Varieties
The Ethernet physical layer evolved over a considerable time span and encompasses coaxial, twisted pair and fiber-optic physical media interfaces, with speeds from 1 Mbit/s to 400 Gbit/s. The first introduction of twisted-pair CSMA/CD was StarLAN, standardized as 802.3 1BASE5. While 1BASE5 had little market penetration, it defined the physical apparatus (wire, plug/jack, pin-out, and wiring plan) that would be carried over to 10BASE-T through 10GBASE-T.

The most common forms used are 10BASE-T, 100BASE-TX, and 1000BASE-T. All three use twisted-pair cables and 8P8C modular connectors. They run at 10 Mbit/s, 100 Mbit/s, and 1 Gbit/s, respectively.

Fiber optic variants of Ethernet (that commonly use SFP modules) are also very popular in larger networks, offering high performance, better electrical isolation and longer distance (tens of kilometers with some versions). In general, network protocol stack software will work similarly on all varieties.

Frame structure

In IEEE 802.3, a datagram is called a packet or frame. Packet is used to describe the overall transmission unit and includes the preamble, start frame delimiter (SFD) and carrier extension (if present). The frame begins after the start frame delimiter with a frame header featuring source and destination MAC addresses and the EtherType field giving either the protocol type for the payload protocol or the length of the payload. The middle section of the frame consists of payload data including any headers for other protocols (for example, Internet Protocol) carried in the frame. The frame ends with a 32-bit cyclic redundancy check, which is used to detect corruption of data in transit. Notably, Ethernet packets have no time-to-live field, leading to possible problems in the presence of a switching loop.

Autonegotiation
Autonegotiation is the procedure by which two connected devices choose common transmission parameters, e.g. speed and duplex mode. Autonegotiation was initially an optional feature, first introduced with 100BASE-TX (1995 IEEE 802.3u Fast Ethernet standard), and is backward compatible with 10BASE-T. The specification was improved in the 1998 release of IEEE 802.3. Autonegotiation is mandatory for 1000BASE-T and faster.

Switching loop
A switching loop or bridge loop occurs in computer networks when there is more than one Layer 2 (OSI model) path between two endpoints (e.g. multiple connections between two network switches or two ports on the same switch connected to each other). The loop creates broadcast storms as broadcasts and multicasts are forwarded by switches out every port, the switch or switches will repeatedly rebroadcast the broadcast messages flooding the network. Since the Layer 2 header does not support a time to live (TTL) value, if a frame is sent into a looped topology, it can loop forever.

A physical topology that contains switching or bridge loops is attractive for redundancy reasons, yet a switched network must not have loops. The solution is to allow physical loops, but create a loop-free logical topology using the SPB protocol or the older STP on the network switches.

Jabber
A node that is sending longer than the maximum transmission window for an Ethernet packet is considered to be jabbering. Depending on the physical topology, jabber detection and remedy differ somewhat.
 * An MAU is required to detect and stop abnormally long transmission from the DTE (longer than 20–150 ms) in order to prevent permanent network disruption.
 * On an electrically shared medium (10BASE5, 10BASE2, 1BASE5), jabber can only be detected by each end node, stopping reception. No further remedy is possible.
 * A repeater/repeater hub uses a jabber timer that ends retransmission to the other ports when it expires. The timer runs for 25,000 to 50,000 bit times for 1 Mbit/s, 40,000 to 75,000 bit times for 10 and 100 Mbit/s, and 80,000 to 150,000 bit times for 1 Gbit/s. Jabbering ports are partitioned off the network until a carrier is no longer detected.
 * End nodes utilizing a MAC layer will usually detect an oversized Ethernet frame and cease receiving. A bridge/switch will not forward the frame.
 * A non-uniform frame size configuration in the network using jumbo frames may be detected as jabber by end nodes. Jumbo frames are not part of the official IEEE 802.3 Ethernet standard.
 * A packet detected as jabber by an upstream repeater and subsequently cut off has an invalid frame check sequence and is dropped.

Runt frames

 * Runts are packets or frames smaller than the minimum allowed size. They are dropped and not propagated.

title: Ethernet


text:
List of explorations

This is a list of some of the most important explorations of State Societies, in chronological order:

title: List of explorations


text:
Talk:E. P. Thompson on Luddites

''The article below is in dire need of rewriting so as to cohere with the neutral point of view. If it can't be rendered unbiased, it should be removed to Wikipedia commentary.''

This article is a fairly accurate representation of the arguments put forward in what is widely recognised as a classic work on the period in question. It is therefore a reasonably unbiased retelling of a book which was designed to reflect an opinion. Given the importance of this book within history it seems to me that a discussion of one part of it is an entirely proper entry for encyclopedia. The title of the piece clearly identifies the article as a reflection of a specific book, by a specific author.

The discussion over "neutrality" or "unbias" is of course an old one in history. Indeed one of the chapters of this book is a sustained polemic against what he characterises as statistical history, and he argues strongly that the reflections of the people of the time are as important to understanding history as demographics. If you seek to remove this sort of history from an encyclopedia than you are yourself enforcing a strongly ideological position, and recapitulating an argument that took place within historical study 50 years previously.

If you feel that this article however is biased you are free to move it as you feel fit of course and I shall not restore it. There are however large sections of wikipedia which could be considered to be biased depending of course on your point of view and it would reduce the utility to move all of those sections to the commentary section. Alternatively if you wish you may go through the piece adding "in the book", and "according to Thompson" where I have not done so. This will reduce the readability of the piece of course, and is I feel unnecessary given the title of the article. The choice is yours.

 * If you think that the sort of conversations that historians have had about the possibility of writing history objectively bear directly on the Wikipedia's nonbias policy, you probably don't understand the policy. Please see neutral point of view, and feel free to advance any arguments you feel might be persuasive. I'll be happy to reply.

 * I have very slightly reworded some claims in the article. Now, if you think this was an unbiased article, I recommend you have a look at the neutral point of view, as it might change your mind. For one thing, all the many places in which you (i.e., the author) imply that Thompson is correct in his views can easily be changed.

 * The other thing that is needed to make this a fully unbiased article is to provide all perspectives on E. P. Thompson on Luddites--not just E. P. Thompson's. Therefore, some words from his critics are in order. --LMS

I'm with (Phillip?) on this one: Accurately and neutrally reporting someone's bias is not itself bias. I think an article about someone's point of view is entirely appropriate for an encyclopedia, especially when it is of some historical significance. Just as I might imagine an article on "Mark Twain's Misanthropy" would be interesting and valuable. Such an article would clearly not be expressing the misanthropic point of view itself, merely reporting the fact that Twain held such views and how that affected his work (or didn't).

I don't think it's necessary to overly litter the article with "Thompson says..." in every paragraph. It might be appropriate here and in some other places to add a section on opposing views of the time (or a pointer to another article on those opposing views). -- Lee Daniel Crocker - I'm concerned about wikipedia entries for single works by scholars who work for decades. This is a book review. And Thompson (more widely known as a premiere Marxist historian than as the author of this one book) was certainly not neutral. Let me recommend the corpus of work on the Mill Girls of Lowell for a rather different idea of what industrialization meant to workers lives and incomes.

I totally agree that this was essentially a favorable book review. It can be made into something better, which is why I didn't just move it to Wikipedia commentary. --LMS

title: Talk:E. P. Thompson on Luddites


text:
Elias Canetti

Elias Canetti (Елиас Канети; 25 July 1905 – 14 August 1994; ; ) was a German-language writer, born in Ruse, Bulgaria to a Sephardic Jewish family. They moved to Manchester, England, but his father died in 1912, and his mother took her three sons back to continental Europe. They settled in Vienna.

Canetti moved to England in 1938 after the Anschluss to escape Nazi persecution. He became a British citizen in 1952. He is known as a modernist novelist, playwright, memoirist, and nonfiction writer. He won the Nobel Prize in Literature in 1981, "for writings marked by a broad outlook, a wealth of ideas and artistic power". He is noted for his nonfiction book Crowds and Power, among other works.

Early life
Born in 1905 to businessman Jacques Canetti and Mathilde née Arditti in Ruse, a city on the Danube in Bulgaria, Canetti was the eldest of three sons. His ancestors were Sephardic Jews. His paternal ancestors settled in Ruse from Ottoman Adrianople. The original family name was Cañete, named after Cañete, Cuenca, a village in Spain.

In Ruse, Canetti's father and grandfather were successful merchants who operated out of a commercial building, which they had built in 1898. Canetti's mother descended from the Arditti family, one of the oldest Sephardic families in Bulgaria, who were among the founders of the Ruse Jewish colony in the late 18th century. The Ardittis can be traced to the 14th century, when they were court physicians and astronomers to the Aragonese royal court of Alfonso IV and Pedro IV. Before settling in Ruse, they had migrated into Italy and lived in Livorno in the 17th century.

Canetti spent his childhood years, from 1905 to 1911, in Ruse until the family moved to Manchester, England, where Canetti's father joined a business established by his wife's brothers. In 1912, his father suddenly died, and his mother moved with their children first to Lausanne, and later in the same year, when Canetti was seven, to Vienna. His mother insisted that he learn and speak German. By this time, Canetti already spoke Ladino (his native language), Bulgarian, English, and some French; the last two he studied in the year he spent in Britain. Subsequently, the family moved first (from 1916 to 1921) to Zürich and then (until 1924) to Frankfurt, where Canetti graduated from high school.

Canetti went back to Vienna in 1924 in order to study chemistry. However, his primary interests during his years in Vienna became philosophy and literature. Introduced into the literary circles of First Republic Vienna, he started writing. Politically leaning towards the left, he was present at the July Revolt of 1927, came near to the action accidentally, was most impressed by the burning of books (recalled frequently in his writings) and left the place quickly with his bicycle. He received a doctorate in chemistry from the University of Vienna in 1929, but never worked as a chemist.

He published two works in Vienna, Komödie der Eitelkeit 1934 (The Comedy of Vanity) and Die Blendung 1935 (Auto-da-Fé, 1935), before escaping to Great Britain. He reflected the experiences of Nazi Germany and political chaos in his works, especially exploring mob action and group thinking in the novel Die Blendung and in the non-fiction Crowds and Power (1960). He wrote several volumes of memoirs, contemplating the influence of his multi-lingual background and childhood.

Personal life

In 1934 in Vienna he married Veza (Venetiana) Taubner-Calderon (1897–1963), who acted as his muse and devoted literary assistant. Canetti remained open to relationships with other women. He had a short affair with the sculptor Anna Mahler, the daughter of the composer Gustav Mahler. In 1938, after the Anschluss with Germany, the Canettis moved to London. He became closely involved with the painter Marie-Louise von Motesiczky, who was to remain a close companion for many years. His name has also been linked with the author Iris Murdoch (see John Bayley's Iris, A Memoir of Iris Murdoch, which has several references to an author, referred to as "the Dichter", who was a Nobel Laureate and whose works included Die Blendung [English title Auto-da-Fé]).

After Veza died in 1963, Canetti married Hera Buschor (1933–1988), with whom he had a daughter, Johanna, in 1972. Canetti's brother Jacques Canetti settled in Paris, where he championed a revival of French chanson. Despite being a German-language writer, Canetti settled in Britain until the 1970s, receiving British citizenship in 1952. For his last 20 years, Canetti lived mostly in Zürich.

Career
A writer in German, Canetti won the Nobel Prize in Literature in 1981, "for writings marked by a broad outlook, a wealth of ideas and artistic power". He is known chiefly for his celebrated trilogy of autobiographical memoirs of his childhood and of pre-Anschluss Vienna: Die Gerettete Zunge (The Tongue Set Free); Die Fackel im Ohr (The Torch in My Ear), and Das Augenspiel (The Play of the Eyes); for his modernist novel Auto-da-Fé (Die Blendung); and for Crowds and Power, a psychological study of crowd behaviour as it manifests itself in human activities ranging from mob violence to religious congregations.

In the 1970s, Canetti began to travel more frequently to Zurich, where he settled and lived for his last 20 years. He died in Zürich in 1994.

Honours and awards

 * Grand Austrian State Prize for Literature (1967)
 * Literature Award of the Bavarian Academy of the Fine Arts (1969)
 * Austrian Decoration for Science and Art (1972)
 * Georg Büchner Prize (German Academy for Language and Literature, 1972)
 * German recording prize, for reading "Ohrenzeuge" (Deutscher Schallplattenpreis) (1975)
 * Nelly Sachs Prize (1975)
 * Gottfried-Keller-Preis (1977)
 * Pour le Mérite (1979)
 * Johann-Peter-Hebel-Preis (Baden-Württemberg, 1980)
 * Franz Kafka Prize of the city of Klosterneuburg (1981)
 * Nobel Prize in Literature (1981)
 * Grand Merit Cross of the Order of Merit of the Federal Republic of Germany (1983)
 * In 1975, Canetti was awarded an honorary doctorate from the University of Manchester and another from the Ludwig Maximilian University of Munich, in 1976.
 * Canetti Peak on Livingston Island in the South Shetland Islands, Antarctica, is named after him.

Works

 * Komödie der Eitelkeit 1934 (The Comedy of Vanity)
 * Die Blendung 1935 (Auto-da-Fé, novel, tr. by Cicely Wedgwood (Jonathan Cape, Ltd., 1946). The first American edition of Wedgwood's translation was titled The Tower of Babel (Alfred A. Knopf, 1947).
 * Die Befristeten 1956 (1956 premiere of the play in Oxford) (Their Days are Numbered)
 * Masse und Macht 1960 (Crowds and Power, study, tr. 1962 by Carol Stewart, published in Hamburg)
 * Aufzeichnungen 1942 – 1948 (1965) (Sketches)
 * Die Stimmen von Marrakesch 1968 published by Hanser in Munich (The Voices of Marrakesh, travelogue, tr. 1978 by J. A. Underwood)
 * Der andere Prozess 1969 Kafkas Briefe an Felice (Kafka's Other Trial, tr. 1974 by Christopher Middleton)
 * Hitler nach Speer (Essay)
 * Die Provinz des Menschen Aufzeichnungen 1942 – 1972 (The Human Province, tr. 1978)
 * Der Ohrenzeuge. Fünfzig Charaktere 1974 ("Ear Witness: Fifty Characters", tr. 1979).
 * Das Gewissen der Worte 1975. Essays (The Conscience of Words)
 * Die Gerettete Zunge 1977 (The Tongue Set Free, memoir, tr. 1979 by Joachim Neugroschel)
 * Die Fackel im Ohr 1980 Lebensgeschichte 1921 – 1931 (The Torch in My Ear, memoir, tr. 1982 by Joachim Neugroschel)
 * Das Augenspiel 1985 Lebensgeschichte 1931 – 1937 (The Play of the Eyes, memoir, tr. 1990 by Ralph Mannheim)
 * The Memoirs of Elias Canetti 1999, consisting of The Tongue Set Free, The Torch in My Ear, and The Play of the Eyes
 * Das Geheimherz der Uhr: Aufzeichnungen 1987 (The Secret Heart of the Clock, tr. 1989)
 * Die Fliegenpein (The Agony of Flies, 1992)
 * Nachträge aus Hampstead (Notes from Hampstead, 1994)
 * The Voices of Marrakesh (published posthumously, Arion Press, 2001, with photographs by Karl Bissinger and etchings by William T. Wiley )
 * Party im Blitz; Die englischen Jahre 2003 (Party in the Blitz, memoir, published posthumously, tr. 2005)
 * Aufzeichnungen für Marie-Louise (written 1942, compiled and published posthumously, 2005)
 * Das Buch gegen den Tod (The Book Against Death; published posthumously, 2014; tr. 2024)

Reviews

 * Stevenson, Randall (1982), The Privacy Industry of Franz Kafka, a review of Kafka's Other Trial: The Letters to Felice, in Cencrastus No. 9, Summer 1982, pp. 45 & 46,

title: Elias Canetti