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Line 3. The blows from the latter. After giving. He was. In this manner did they. About the fifttieth stroke,. This,I under-. The marks. It was one mangled,. A common cart having. In an amical dialogue with More and Giles, Hythloday expresses strong criticism of then-modern practices in England and other Catholicism-dominated countries, such as the crime of theft being punishable by death, and the over-willingness of kings to start wars Getty, Book two has Hythloday tell his interlocutors about Utopia, where he has lived for five years, with the aim of convincing them about its superior state of affairs.
Utopia turns out to be a socialist state.
Interpretations about this important part of the book vary. Gilbert notes that while some experts believe that More supports socialism, others believe that he shows how socialism is impractical. The former would argue that More used book two to show how socialism would work in practice. Individual cities are run by privately elected princes and families are made up of ten to sixteen adults living in a single household. It is unknown if More truly believed in socialism, or if he printed Utopia as a way to show that true socialism was impractical Gilbert.
More printed many writings involving socialism, some seemingly in defense of the practices, and others seemingly scathing satires against it. Some scholars believe that More uses this structure to show the perspective of something as an idea against something put into practice. Hythloday describes the city as perfect and ideal. He believes the society thrives and is perfect. As such, he is used to represent the more fanatic socialists and radical reformists of his day. When More arrives he describes the social and cultural norms put into practice, citing a city thriving and idealistic.
Either way, Utopia has become one of the most talked about works both in defense of socialism and against it. Utopia has a more playful tone than one might think. While More's world is illustrating whatever point he is trying to get across, he is having fun engaging in creating his own world, as is demonstrated in the way he phrases "Then let me implore you, my dear Raphael,' said I, 'describe that island [Utopia] to us!
He also says "When Raphael had finished his story, I was left thinking that quite a few of the laws and customs he had described as existing among the Utopians were really absurd.
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More is quite anxious to create his world, and pieces it together in great detail, taking pleasure in what makes his world different from our own. One of the most troublesome questions about Utopia is Thomas More's reason for writing it. Most scholars see it as a comment on or criticism of 16th-century Catholicism, for the evils of More's day are laid out in Book I and in many ways apparently solved in Book II.
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Yet, the puzzle is that some of the practices and institutions of the Utopians, such as the ease of divorce, euthanasia and both married priests and female priests , seem to be polar opposites of More's beliefs and the teachings of the Catholic Church of which he was a devout member.
Similarly, the criticism of lawyers comes from a writer who, as Lord Chancellor , was arguably the most influential lawyer in England. It can be answered, however, that as a pagan society Utopians had the best ethics that could be reached through reason alone, or that More changed from his early life to his later when he was Lord Chancellor. One highly influential interpretation of Utopia is that of intellectual historian Quentin Skinner.
Crucially, Skinner sees Raphael Hythlodaeus as embodying the Platonic view that philosophers should not get involved in politics, while the character of More embodies the more pragmatic Ciceronian view. Thus the society Raphael proposes is the ideal More would want. But without communism, which he saw no possibility of occurring, it was wiser to take a more pragmatic view. There, Greenblatt argued that More was under the Epicurean influence of Lucretius 's On the Nature of Things and the people that live in Utopia were an example of how pleasure has become their guiding principle of life.
Another complication comes from the Greek meanings of the names of people and places in the work. Apart from Utopia, meaning "Noplace," several other lands are mentioned: Achora meaning "Nolandia", Polyleritae meaning "Muchnonsense", Macarenses meaning "Happiland," and the river Anydrus meaning "Nowater".
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Raphael's last name, Hythlodaeus means "dispenser of nonsense" surely implying that the whole of the Utopian text is 'nonsense'. It is unclear whether More is simply being ironic, an in-joke for those who know Greek, seeing as the place he is talking about does not actually exist or whether there is actually a sense of distancing of Hythlodaeus' and the More's "Morus" views in the text from his own. The name Raphael, though, may have been chosen by More to remind his readers of the archangel Raphael who is mentioned in the Book of Tobit ; , 16; , 14, 16, 18; also in chs.
In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning in Hebrew "God has healed" suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with "his cloak Furthermore, more recent criticism has questioned the reliability of both Gile's annotations and the character of "More" in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic.
Utopia was begun while More was an envoy in the Low Countries in May More started by writing the introduction and the description of the society which would become the second half of the work and on his return to England he wrote the "dialogue of counsel", completing the work in In the same year, it was printed in Leuven under Erasmus's editorship and after revisions by More it was printed in Basel in November It was not until , sixteen years after More's execution, that it was first published in England as an English translation by Ralph Robinson.
Gilbert Burnet 's translation of is probably the most commonly cited version. The work seems to have been popular, if misunderstood: the introduction of More's Epigrams of mentions a man who did not regard More as a good writer. The title of the book has since eclipsed More's original story and the term is now commonly used to describe an idyllic, imaginary society. Although he may not have directly founded the contemporary notion of what has since become known as Utopian and dystopian fiction , More certainly popularised the idea of imagined parallel realities, and some of the early works which owe a debt to Utopia must include The City of the Sun by Tommaso Campanella , Description of the Republic of Christianopolis by Johannes Valentinus Andreae , New Atlantis by Francis Bacon and Candide by Voltaire.
The politics of Utopia have been seen as influential to the ideas of Anabaptism and communism.
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During the opening scene in the film A Man for all Seasons , Utopia is referenced in a conversation. The alleged amorality of England's priests is compared to that of the more highly principled behaviour of the fictional priests in More's Utopia, when a character observes wryly that "every second person born in England is fathered by a priest. In , artist Rory Macbeth inscribed all 40, words on the side of an old electricity factory in Norwich, England.
From Wikipedia, the free encyclopedia. For the concept, see Utopia.