essentially a tool: if it worked it was worthy of study and use; if it failed to work, he was interested in why, though at the same time careful to avoid value judgments. Blanke himself spoke a planned language, namely Esperanto, and recognised this language and language projects like it as arising out of a coherent theoretical base and addressing a recognisable problem. Essentially independently of the sociolinguistic school in the west, Blanke had reached a similar conclusion: if a language phenomenon exists, it is worthy of scholarly examination in itself. Blanke was particularly interested in how planned languages related to ethnic languages, how the 'artificiality' of, say, Esperanto extended to, indeed was synonymous with, the 'artfulness' of ethnic language, and how planned language could solve taxonomic and terminological problems. Humphrey Tonkin)