Plato's Republic, More's Utopia, and Gurney's Dinotopia
Throughout history, mankind has struggled to lead better lives and improve their society for future generations. What do we continuously attempt to improve? What kind of changes are we trying to institute? In other words, what is an ideal society? Many people have very diversified views about a perfect civilization. In Plato's Republic, Sir Thomas More's Utopia, and James Gurney's Dinotopia, three imaginary societies are described, each with its own peculiarities and highlights. Various aspects of the nations described in these three novels, including their respective economies, governments, and social structures, will be compared and contrasted.
A crucial aspect of any society would be its economy. In Utopia, business was conducted chiefly to import iron, and in many cases they traded on credit. The Utopians have no currency, though they trade their goods for gold in order to pay mercenaries in times of war. If one is in need of something, one merely has to inform the head of one's household and he will get it. Their society is arranged so that they reject many material things that our society would consider valuable, such as silver and diamonds. "The Utopians fail to understand why anyone should be so fascinated by the dull gleam of a tiny bit of stone, when he has all the stars in the sky to look at - or how anyone can be silly enough to think himself better than other people, because his clothes are made of finer woolen thread than theirs" (More 89). To minimize the importance of these materials, Utopians make everyday objects out of them, like chamber pots. In Dinotopia, people are given what they require, much like Utopia, although the...
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...h political and financial equality, forming the foundation for everlasting peace. This ideal society would be ruled by a government that truly represents the people and endeavors to direct its citizens on the route to life, liberty, and the pursuit of happiness. As Sir Francis Bacon said, "Man seeketh in society comfort, use, and protection."
Works Cited
Ferguson, John. Utopias of the Classical World. Ithaca, NY: Cornell UP, 1975.
Manuel, Frank E. and Fritzie P. Manuel. Utopian Thought in the Western World. Cambridge, MA: Belknap-Harvard Press, 1979.
More, Thomas. Utopia. Trans. Paul Turner. New York: Penguin Books, 1965.
Plato. Republic. Trans. G.M.A. Grube. Indianapolis: Hackett Publishing, 1974.
Rice, Eugene E. and Anthony Grafton. The Foundations of Early Modern Europe, 1460-1559. 2nd. ed. New York: W. W. Norton and Co., 1994.
There is a diverse amount of themes that could be compared in Republic by Plato and Leviathan by Hobbes. Through these books the two authors each construct a system in which their ideal state can thrive. Both writers agree that government is necessary for the good of the people, however what that government entails drastically differs. Their images of a utopian society are largely based on their perception of human beings. Seeing as how their views on human nature are quite opposite from the other’s, it is understandable that their political theories have many dissimilarities.
John Merriman, A History of Modern Europe, Volume 1, (London, New York). Class Notes Class Documents HI 4712 Class Readings HI 4712
The authors therefor saw the ‘utopian’ societies to be a trap for weak minded publics, and that once in place, such systems would be able to perpetuate indefinitely due to the efficiency at which they protect and propagate themselves. Through fear, diversion and sedation the utopia can maintain a strong grip on the people it encompasses before anyone realizes the sacrifices made. The popularity of these books does rule out the possibility of such a society coming into existence in the future, however. The state of people is not about to change, and their ignorance will continue regardless of the harshness of the wake up calls issued.
Utopia is a term invented by Sir Thomas More in 1515. However, he traces the root two Greek words outopia and eutopia which means a place does not exist and a fantasy, invention. It is widely accepted that Plato was to first to picture a utopian order. In his masterpiece, “Republic”, he formed the principles of ideal commonsense and his utopia (Hertzler, 1922:7). After the classical age, Sir Thomas More assumed to be the first of the utopian writers in early modern period. As a humanist, he gave the world in his “Utopia” a vision of a perfect communistic commonwealth (the history of utopian thought). Utopia’s influence on contemporary and rival scholars is so deep that it has given its name to whole class of literature. Following the appearance of More’s Utopia, there was a lack of Utopian literature for nearly a century (Hertzler, 1922:7). This period ended with the works of Francis Bacon, Campanelle and Harrington. These early modern utopians, being the children of Renaissance, filled with a love of knowledge and high respect for the newly truths of science. Thus, they believed that the common attainment of knowledge means the largest participation of all members of society in its joys and benefits. After the period of early Utopians, continuation of a sprit of French Revolution and initial signs of industrial revolution resulted in the emergence of a new group of Utopians called Socialist Utopians (Hertzler, 1922: 181). The word “Socialism” seems to have been first used by one of the leading Utopian Socialists, St Simon. In politics utopia is a desire that never come true neither now nor afterwards, a wish that is not based on social forces (material conditions and production) and is not supported by the growth and development of political, class forces. This paper discusses the validity of this claim, tries to present and evaluate the political reforms, if any, offered by Socialist Utopians.
A utopian society is very hard to come across these days. People tend to start a utopian society in order to better the life’s of others. Bronson Alcott of the Fruitland Community tries to find a utopian society that will last and be productive. The Fruitland’s goal is to abstain from worldly activity and integrate systems of trade and labor in order to find spirituality.
There are many elements that are required to maintain a utopian society such as equal chores of an everyday household. There are responsibilities of every resident from cooking food to keeping the house clean. These chores have to be just otherwise the purpose of the utopian society is corrupted. All residents have the same right as any other member of the society yet there are some rules that are to be followed to help maintain the community. This is when a form of self-government comes into action.
One of the reasons, the so called Utopia fails to exist time and again when attempts are taken solely on the ground of equity is that, even the most idyllic society is somewhat built on the foundation of pain, sacrifice of the weak for the benefits of strong. From the analysis of Omelas and the contemporary North American societies it is clear that there is no Utopia.
In Utopia the citizens rely on each other because although thy all have the same work load they do not all grow corn well, some may grow carrots better than others. This benefits everyone because they can do what they do best, “many who have a natural bent for agricultural ...
Throughout history, people had made numerous futile attempts to create an Utopian society. The term "Utopia" depicts on an imaginary ideal state. Such a state is describe in The Giver. In The Giver, Jonas's community believes in the renunciation of personal properties, rights, one's unique characteristics and of binding personal relationships (such as marriage). This society is believed to be perfect, free of pain and sorrow; everything is under control and "same". This serene society greatly contradict with the one we live in. Our society is furnished with hatred and warfare, yet in return, we are given freedom and the privilege of having distinctive characters. Given the nature of human beings, our society is more idealistic to live in.
an ideal society, in which everything is supposed to be perfect, with all life’s problems solved. It is
Over the years since the Council's founding, it has partaken in many charity and aid projects. The NCCA rallied to the aid of East Timor after the Indonesian army and local militia slaughtered large numbers of the population and ruined much of the country. During the civil war in Ambon, Indonesia, the Muslim Council of Australia and the NCCA held a united Prayers for Peace rally. The combined Prayers for Peace rally is an example of inter-faith dialogue.
As the developments in Eastern Christianity were happening independent of Western Christianity, the differences in approaches grew to a serious estrangement between the two (Ware 23-24). As Ware suggests, some of the more prominent differences between the eastern and western Christianity are in the approach of religious truth, the perception of sin and salvation, and the view of the Holy Spirit. For Orthodox Christians, truth must be experienced personally (Ware 132). There is thus less focus on the exact definition of religious truth and more on the practical and personal experience of truth in the life of the individual and the church. This emphasis on personal experience of truth flows into the actual definition of the word Orthodox, which essentially means the correct theological observance of religion (“orthodox”). In the Western churches sin and salvation are seen primarily in legal terms. God gave humans freedom, and if they misuse it and brake God's commandments, they deserve punishment. God's grace results in forgiveness of the transgression and freedom from bondage and punishment. The Eastern churches see the matter in a different way. For Orthodox theologians, humans were created in the image of God and made to participate fully in the divine life. The full communion with God that Adam and Eve enjoyed meant complete freedom and true humanity, because humans are most human when they are completely united with God.
Roger Babusci et al. Englewood Cliffs: Prentice-Hall, 1994. 115-136. Print. “The Medieval Period: 1066-1485.”
Frank E. Manuel and Manuel Frtizie, Utopian Thought in the Western World. London: Belknap Press 1982
Manuel, Frank E. and Fritzie P. Manuel. Utopian Thought in the Western World. Cambridge, MA: Belknap-Harvard Press, 1979.