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Kuźmicz, Karol. "Utopia Without the Law – Why Is It Impossible?" Studia Iuridica Lublinensia 30, no. 2 (June 30, 2021): 285. http://dx.doi.org/10.17951/sil.2021.30.2.285-304.
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<p class="Standard"><span lang="EN-GB">The academic character of the article is connected with the attempt to answer the question asked in the title: Utopia without the law – is it possible? The theoretical arguments provided by the author lead to an affirmative answer to this question and allow for formulating the following thesis: there is no utopia without the law. The law is not only present in utopias, both positive and negative ones (anti-utopias and dystopias) but also, to a great extent, determines their existence and functioning. As a result, it links utopian thinking to reality. Any answer to this question is possible and justifiable in the academic discourse. According to the author of this article not only the law is present in the utopia but the law in the utopia must exist. The essence of the law in utopias is justice, but there is not justice in utopias without wisdom. The Bible, Roman law and philosophical and legal reflection were the sources of an approach to law for the creators of utopia. Referring to the views of such thinkers as: Plato, Immanuel Kant, Rudolf von Ihering, Gustav Radbruch, Karl R. Popper, Bronisław Baczko, the author states that the law is an integral part of both worlds: the utopian world and real world. So, there is not utopia without the law as an idea of jusctice, implemented into the social life of the people who are intelligent beings.</span></p>
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Prosic, Tamara. "Utopian/Dystopian Dialectics in Christian Responses to the Ecological Crisis: Between Ethics and Ontology." Utopian Studies 33, no. 3 (November 2022): 460–78. http://dx.doi.org/10.5325/utopianstudies.33.3.0460.
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ABSTRACT Christianity is a religion with deep utopian undercurrents that find their articulation in narratives about a utopian past, a dystopian present and a utopian future. The natural world is also part of this utopian trend, most prominently in the form of the lost Garden of Eden. While both Western and Eastern Orthodox Christianity recognize nature as part of this past utopia, their views regarding its role in the dystopian present, the future utopian condition as well as the path toward it, significantly differ, leading to quite different responses to the current ecological crisis. For Western Christianity, ecological questions are a matter of ethics, while for the Eastern Orthodox they are an ontological issue. Utilizing Bloch’s ideas about “educated hope” and the distinction between abstract and concrete utopias, the article discusses these different positions and their possibility to change believers’ attitudes toward nature and align their behavior with that of environmentalism and ecology.
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Croll, Paul, and Diana Moses. "Ideologies and utopias: education professionals' views of inclusion." European Journal of Special Needs Education 15, no. 1 (March 2000): 1–12. http://dx.doi.org/10.1080/088562500361664.
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Markhinin, V. V. "“New Atlantis” – a technocratic utopia?" Siberian Journal of Philosophy 21, no. 1 (May 12, 2023): 90–104. http://dx.doi.org/10.25205/2541-7517-2023-21-1-90-104.
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The paper brings the analysis of the peculiar features of Bacon’s utopianism, it’s linkage to and tensions with classical utopias, technocratic ideas, Christian humanism and Hobbesian ethics. The research is trying to revisit conventional views on the so-called Bacon’s technocratic perspective for the future of science, state and society. We argue that ethical framework of Bacon’s theory of science and it’s societal institutions has much in common with the Kenotic ethics of Christian humanism. His utopian novel follows this ethical pattern as well. The “limitation of science by religion” described in “New Atlantis” and in early tracts was on the other side a step in later Hobbesian direction towards the development of secular civic moral. In spite of this Baconian ethics was altruist & collectivist, unlike Hobbesian moral of selfishness & individualism.
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Korolyov, G. "Slavic Federation and “Free Union”, or Ukrainian Debates on Federalism in the “Long XIX Century”." Problems of World History, no. 4 (June 8, 2017): 86–99. http://dx.doi.org/10.46869/2707-6776-2017-4-6.
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The article describes the development and perception of federalism by Ukrainian intellectuals in the “long XIX century”. The genesis of federalist ideas in East Central Europe is highlighted under the influence of the Great French Revolution and Napoleonic Wars. Federalist projects of Masonic and Decembrist organizations were analyzed, which had a decisive influence on the Ukrainian debate on federalism; considered the interpretation of federalist utopias of the Cyril and Methodius’ Brotherhood, particularly his ideologist M. Kostomarov. The thesis on the intellectual interactions between various federalist ideas of Ukrainian intellectuals was proved. The federalist views of M. Dragomanov, who became one of the most outstanding federalist speakers in Europe, are highlighted in the context of nation-building. His project “Vilna Spilka-Volny Soyuz” (“Free Union”) is regarded as a classical federalist utopia.
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Girinsky, A. A. "POLITICAL REALISM AS THE EMBODIMENT OF CHRISTIAN POLITICS: THE CONCEPT OF F.A. STEPUN." Вестник Пермского университета. Политология 17, no. 3 (2023): 5–11. http://dx.doi.org/10.17072/2218-1067-2023-3-5-11.
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This article analyzes the political and philosophical views of the Russian philosopher and sociologist F.A. Stepun. The study briefly outlines his views on the nature of politics, as well as the basic principles of building it in the era of ideocracies and the triumph of ''secular utopias''. Stepun's article "Christianity and Politics'' (1933), where he proclaims the basic principles of his political doctrine, forms the basis for this study. Stepun argues that Western modernity, due to its abandonment of Christian cultural foundations, is at risk of "sacralization" of the political, turning politics into a tool for radical correction of human life on secular grounds. Stepun believes this view is dangerous, as it leads to an increase in violence and the emergence of radical utopian ideologies. Instead, Stepun proposes a return to the principles of "political realism". The study presents the point of view that Stepun's idea is an organic continuation and development of the main line of Russian political philosophy. Its main objective used to be the "conservative legitimization" of the Western project of modernity, designed to find the necessary philosophical tools for the rehabilitation of the Christian foundations of culture in the world of "modernity".
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Lagunov, Aleksey A., Igor S. Baklanov, and Svetlana Yu Ivanova. "Christian Eschatology and Social Utopias: To the 100th Anniversary of the Birth of Protopresbyter Alexander Schmemann." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 110–19. http://dx.doi.org/10.22363/2313-2302-2022-26-1-110-119.
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The relevance of the article is due to the fact that in the modern world, various utopian concepts do not lose their ideological strength, which for more than two centuries have significantly influenced public consciousness and have caused significant transformations in the socio-cultural life of mankind. The connection among social utopias and Christian eschatology has been noticed for a long time, and the thoughts expressed on this occasion by Protopresbyter Alexander Schmemann in articles and diary entries can contribute to a better understanding of deep cognitive processes that largely determine modern social realities. The purpose of the study was based on the analysis of the works of this worthy representative of the philosophy of the Russian diaspora, comparing the traditional religious eschatological "prototype" and later views on the "end of history". These views contributed to the development of utopianism and ideologism in the public mind. The authors focus attention on the antinomical nature of Christian eschatology, in contrast to the various socio-utopian modifications that define social ideals in a field transcendental to everyday human activities. The striving of religious thinking towards the "non-worldly" ideal, as Protopresbyter Alexander Schmemann believed, made it possible to form a Christian's attitude to earthly life, which inevitably required a qualitative transformation corresponding to the notion of the ultimate goal. However, over time, the Christian faith paid less and less attention to the eschatological dimension of human life, which contributed to the formation of new eschatologies seeking their social ideals in the immediate givenness of earthly life and affirming the belief in the possibility of their empirical achievement. The authors of the article come to the conclusion that the most important factor in the formation and development of the "ideological faith" in the public consciousness, the concept of which is defined in the most general terms in the works of Protopresbyter Alexander Schmemann, was the isolation of the dominant ideological structures based on social utopian ideas, from traditional faith grounds. Thus, ideologies ceased to be functional aspects of concrete historical religions, lost their official character and themselves became the foundation for pseudo-religious creativity.
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Konstan, David. "Post-Utopia: The Long View." Humanities 10, no. 2 (April 8, 2021): 65. http://dx.doi.org/10.3390/h10020065.
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The present article is divided into three parts. The first discusses the nature of utopias and their hypothetical anti-type, dystopias, and also disaster scenarios that are sometimes assimilated to dystopias, with reference also to the idea of post-utopia. An argument is made for the continuity of the utopian impulse, even in an age when brutal wars and forms of oppression have caused many to lose faith in any form of collectivity. Representations of social breakdown and its apparent opposite, totalitarian rigidity, tend to privilege the very individualism that the utopian vision aspires to overcome. The second part looks at examples of each of these types drawn from classical Greek and Roman literature, with a view to seeing how utopias were conceived at a time before the emergence of the modern ideology of the pre-social self. Finally, the third part examines several stories from the collection A People’s Future of the United States which imagine life in the near future. While most illustrate the failure of confidence in the social that has encouraged the intuition that a utopian future is passé, one, it is suggested, reconceives the relation between the individual and the social in a way that points to the renewed possibility of the utopian.
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Stephenson, Jenn. "Hearing Hope: Metatheatrical Utopias in the ‘Staging’ of Radio Drama." New Theatre Quarterly 26, no. 1 (February 2010): 49–60. http://dx.doi.org/10.1017/s0266464x10000059.
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The radio play has long survived the competition from television in Britain, and also has a long tradition in the German-speaking world in the form of the Hörspiel – but its strength has lain precisely in demanding a visual contribution from the listener's imagination. What happens when a radio play is ‘staged’ before a live audience? In 2005, under commission from the Royal Festival Hall, the composer Carter Burwell proposed writing a sound score for new plays; and under the banner of Theatre of the New Ear, he recruited his long-time collaborators on film, Charlie Kaufman and Joel and Ethan Coen, to write specifically for sound-only. In this article Jenn Stephenson describes the experience of ‘watching’ a radio play, and offers a theorization of its qualities and the effects on its audience. Jenn Stephenson received her PhD from the University of Toronto in 2003 and is now Associate Professor of Drama at Queen's University in Kingston, Canada. Her recent publications include articles in Theatre Journal, Journal of Dramatic Theory and Criticism, Studies in Theatre and Performance, and Theatre Research in Canada. She is co-editor of the ‘Views and Reviews’ section of Canadian Theatre Review.
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Mitina, Natalya G. "The Theme of Love in Russian Philosophical Utopias of the 1920s and 1930s (Andrei Platonov and Stepan Kalachov)." Vestnik Tomskogo gosudarstvennogo universiteta, no. 468 (2021): 69–74. http://dx.doi.org/10.17223/15617793/468/8.
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The article discusses the role of feelings in shaping the society of the future using two concepts created in the 1920s and 1930s in Russia. These are the projects of Andrei Platonov and Stepan Kalachov, which can be attributed to the philosophy of love. The concepts reflect the features of the post-revolutionary era and are linked to the transformation of the period. Despite some similarities between the projects, each has its own characteristics. Platonov's conception is characterized by a transformation we witness at the end of the 1930s, which was connected with the change of the philosopher's attitude to the development of society and the relationship between the sexes, and was due to the construction of communism in the country and the methods used for this purpose. There is no such change in the utopia of Kalachov's eroica, and the basic precepts laid down in the 1920s continue to evolve further into the concept of life wisdom. The first period in Platonov's work is connected with the ideas of technocracy and asceticism in the relationship between the sexes. In this regard, the sensual aspect is suppressed and destroyed as an impediment to the grand transformation of society; hence the new techniques of destroying sexual instinct, preaching chastity. In the society to be created, the mind suppresses feelings, which determines the attitude to the woman and the feminine that become of secondary importance. Gradually, the philosopher becomes disillusioned with the ongoing transformations of the Bolsheviks, and his attitude towards women and feelings changes. Kalachov's eroica conception refers to erotic utopia and represents the synthesis of eroticism and heroics of the era. Kalachov reveals the sensual and bodily aspect of the society of the future. He has the ideas of technocracy, which relates him to Platonov's conception. However, Kalachov does not abandon feelings in the new society, and the theme of love is central to him. Some features of the conception echo the views of some members of the Marxist ideology (Alexandra Kollontai), but generally do not reflect the views of the official authorities. Both projects reflect the characteristics of the era that created them, offer a solution to the problem of gender relations, and reveal the importance of love in society. Love in these projects is a transformative beginning that can change the human being and society, and lead the world to universal harmony. However, in the context of the communist project, in which the spirit of freedom of the first post-revolutionary years was destroyed, they could not be realized and remained utopias.
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Kolesnikova, Elena I. "Utopian View of the World: Modern Studies. Review: Utopian Discourse in Russian Culture of the Late 19th – 21st Century. Literature. Painting. Cinema. Monograph. Moscow, Flinta Publ., 2021, 281 p. (in Russ.)." Vestnik NSU. Series: History, Philology 20, no. 9 (December 6, 2021): 122–27. http://dx.doi.org/10.25205/1818-7919-2021-20-9-122-127.
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The author analyzes the monograph “Utopian discourse in Russian culture of the late 19th – 21st century. Literature. Painting. Cinema”. The review determines the position of this book in modern science of projective models of the future. A key aspect is the continuity of previous studies on the category of utopia, and above all, B. F. Egorov, whose memory the book is dedicated to. The transition of modern art beyond the utopian genre is noticed. This confirms the appropriateness of the discursive technique. The author emphasizes the relevance of the traditional conversation about environmental problems and expresses bewilderment at the disregard by Western philologists of Russian fiction and scientific literature. As an unquestionable advantage of the monograph, its modern anthropological approach to the psychological details of private narrative utopias is noted.
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Travkina, N. M. "Digitization of Society: Alternative Projections of the Future." Herald of the Russian Academy of Sciences 92, S6 (September 2022): S483—S491. http://dx.doi.org/10.1134/s1019331622120115.
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Abstract The impact of digitization on four spheres of society, i.e., economic, political, social, and spiritual, is analyzed. Digitization is defined as the diffusion of information and communication technologies (ICT) that can bring about both positive (legitimate) and negative (wrongful) effects. At the same time, today the digitization of public spheres directly involves the component of ensuring the digital security of society, which is becoming increasingly global in character. Cyber wars and cyber attacks cause economic damage on a global scale, amounting to six trillion dollars US annually, which is commensurate with the economic losses of wartime. Large-scale digitization of public spheres for the first time in human history creates an objective opportunity for constructing and designing future social states, which makes a fundamental difference between the course of future socio-economic and political processes and the historical evolution of the previous eras. This gave rise to a dichotomy of virtual utopias and dystopias of Future projects. Dystopias are inspired by visions of the coming “digital slavery,” while utopias focus on visions of a “digital paradise.” Polarized views on the digital Future are based on the processes of the “digital divide,” the meaning of which is that digitization contributes to a significant increase in inequality in access to digital goods, which in turn results in a growing inequality in the distribution of income and wealth. The coronavirus pandemic promoted a powerful acceleration of digitization processes, which acted as a form of society’s adaptation to its stresses and harmful consequences. Digitization has made social distancing possible and cost-effective. At the same time, the pandemic was conducive to a colossal increase in the economic power and political influence of digital corporations, which objectively requires a sharp increase in the regulatory role of the state, which should put digitization under effective public control.
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Gungov, Alexander L. "American and European Leftist Academia through the Prism of Paul Berman’s A Tale of Two Utopias: The Political Journey of the Generation of 1968." Review of International American Studies 12, no. 2 (December 23, 2019): 89–102. http://dx.doi.org/10.31261/rias.7374.
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In his book, Paul Berman outlines a productive framework for a further interpretation of ideas of the leftist thinkers in North America and Europe. This article tries to follow Berman’s approach and to provide a critical stance towards the views of a number of Western social and political philosophers who write after 1968 and even after 1989. My findings confirm Berman’s light irony to this trend of thought but emphasize that some of the works discussed seem to be realistic in avoiding unjustified optimism concerning the leftist position.
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Gheran, Niculae Liviu. "Turning Romanticism on its Head: The Peripheral Symbolic Geography of Aldous Huxley and Ira Levin." Linguaculture 12, no. 2 (December 31, 2021): 33–44. http://dx.doi.org/10.47743/lincu-2021-2-0215.
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Within the present paper, I aim to discuss how Aldous Huxley and Ira Levin have employed the peripheral symbolic geography of their two works (Brave New World and This Perfect Day) to articulate their debate between different sets of social values. Unlike other authors of negative utopias such as George Orwell or Yevgeny Zamyatin, neither Huxley nor Levin idealized pre-modern values. In order to highlight how the two articulated their views with the help of symbolic geography, I will also make use of Michel Foucault’s theoretical concepts of heterotopias, heterochrony as well as the ideas developed by the critics Michael Lowy and Robert Sayre in their seminal work Romanticism against the Tide of Modernity. My purpose is thus firstly to point out how and why Huxley and Levin divided the symbolic geography of their works in two parts as well as how they employed the Romantic critique of modernity. Secondly, I aim to show how despite using this analytical tool, they also employed symbolic geography with the purpose of turning the critique on its head, thus unveiling both its strong points as well as its shortcomings.
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Bystrov, Vladimir Y., and Vladimir M. Kamnev. "G. Lukács, “Techeniye” and Stalinism." Russian Journal of Philosophical Sciences 62, no. 7 (October 10, 2019): 110–23. http://dx.doi.org/10.30727/0235-1188-2019-62-7-110-123.
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The article discusses the attitude of Georg Lukács and his adherents who formed a circle “Techeniye” (lit. “current”) toward the phenomenon of Stalinism. Despite the political nature of the topic, the authors are aspired to provide an unbiased research. G. Lukács’ views on the theory and practice of Stalinism evolved over time. In the 1920s Lukács welcomes the idea of creation of socialism in one country and abandons the former revolutionary ideas expressed in his book History and Class Consciousness. This turn is grounded by new interpretation of Hegel as “realistic” thinker whose “realism” was shown in the aspiration to find “reconciliation” with reality (of the Prussian state) and in denial of any utopias. The philosophical evolution leading to “realism” assumes integration of revolutionaries into the hierarchy of existing society. The article “Hölderlin’s Hyperion” represents attempt to justify Stalinism as a necessary and “progressive” phase of revolutionary development of the proletariat. Nevertheless, events of the second half of the 1930s (mass repressions, the peace treaty with Nazi Germany) force Lukács to realize the catastrophic nature of political strategy of Stalinism. In his works, Lukács ceases to analyze political topics and concentrates on problems of aesthetics and literary criticism. However, his aesthetic position allows to reconstruct the changed political views and to understand why he had earned the reputation of the “internal opponent” to Stalinism. After 1956, Lukács turns to political criticism of Stalinism, which nevertheless remains unilateral. He sees in Stalinism a kind of the left sectarianism, the theory and practice of the implementation of civil war measures in the era of peaceful co-existence of two systems.
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Shizhensky, Roman V. "Pagan Manifestation of the 21st Century (2022: Results and Prospects). Article I." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 70 (2023): 26–37. http://dx.doi.org/10.37816/2073-9567-2023-70-26-37.
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Modern Slavic paganism is in a stage of constant development, continuous transformation. Since the first ideologues of the movement appeared (in the last third of the 1970s) the Soviet, and subsequently the Russian new paganism has managed to build intra-communal hierarchies, organizational ties of all-republican and international scale. Most pagan communities now have their own mythology, including cosmogony, theogony and end-of-the-world concepts. The leaders of the associations formulated and tested the festive-ritual system, the author’s concepts (utopias), revealing the views of young pagans on political and socio-economic development within and outside the existing state. Special attention should be paid to the new pagan “fashion”: specially developed branded clothing, narrowly specialized “ethno-mythological” tattoo, catalogs of protective (amulet) products. Despite the presence of the listed elements, allowing to consider the modern paganism from the position of the established world-outlook system, external and internal challenges oblige carriers of pre-Abrahamic religiosity to turn to the search for solutions in terms of “non-stop” timing. This paper is based on the analysis of the answers of ideologues and leaders of a number of pagan groups, considers forecasts, prospects for the development of Slavic religious nativism in the near future by 2022
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Sohn, Young Do. "A Comparative Study on the Difference of the Views of Marriage in Their Own Utopias Created in the British and Korean Classical Literature." Journal of Korean Studies 71 (December 31, 2019): 131–47. http://dx.doi.org/10.17790/kors.2019.12.71.131.
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Pocci, Luca. "Utopia and Ekphrasis: Italo Calvino’s View." Quaderni d'italianistica 43, no. 2 (June 1, 2023): 33–56. http://dx.doi.org/10.33137/q.i..v43i2.41150.
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This essay sets itself two objectives. The first objective is to call attention to how Calvino looks at the visual style of Charles Fourier’s writings as a model of utopianism that aspires to achieve a maximum degree of ekphrastic effect and vision. To this model, as it is shown, Calvino opposes a perspective consisting of envisioning utopia not in the form of fullness and plenitude (the fullness and plenitude of a perspicuous and complete picture) but in the form of glimpses and fragments. The second objective is to bring into focus the restrained ekphrastic force of Calvino’s utopia that emerges, most prominently in Le città invisibili. As it is argued, this restrained ekphrasis generates a utopianism without utopia, the author’s response to the crisis of contemporary utopian imagination.
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Yiu, Angela. "From Utopia to Empire: Atarashikimura and A Personal View of the Greater East Asia War (1942)." Utopian Studies 19, no. 2 (January 1, 2008): 213–32. http://dx.doi.org/10.2307/20719900.
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Abstract Atarashikimura—“New Village”—was founded by the Japanese writer Mushakôji Saneatsu (1885—1976) in 1918 based on the utopian principles of restoring dignity to labor, communal living, and the actualization of the authentic self in artistic pursuits. The rhetoric and rationale of utopia extended to the founding of the puppet state of the Manchukuo in the 1930s as Japan's imperialism intensified. By 1943, Mushakôji wrote the infamous A Personal View on the Greater East Asia War, using the rhetoric for utopia to argue in favor of the Greater East Asian Co-prosperity Sphere. This paper will examine the allure and danger of Mushakôji's rhetoric of utopia, and how such rhetoric contributes to the escalation of war and colonization.
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Yiu, Angela. "From Utopia to Empire: Atarashikimura and A Personal View of the Greater East Asia War (1942)." Utopian Studies 19, no. 2 (January 1, 2008): 213–32. http://dx.doi.org/10.5325/utopianstudies.19.2.0213.
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Abstract Atarashikimura—“New Village”—was founded by the Japanese writer Mushakôji Saneatsu (1885—1976) in 1918 based on the utopian principles of restoring dignity to labor, communal living, and the actualization of the authentic self in artistic pursuits. The rhetoric and rationale of utopia extended to the founding of the puppet state of the Manchukuo in the 1930s as Japan's imperialism intensified. By 1943, Mushakôji wrote the infamous A Personal View on the Greater East Asia War, using the rhetoric for utopia to argue in favor of the Greater East Asian Co-prosperity Sphere. This paper will examine the allure and danger of Mushakôji's rhetoric of utopia, and how such rhetoric contributes to the escalation of war and colonization.
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Guarneri, Carl J. "An American Utopia and Its Global Audiences: Transnational Perspectives on Looking Backward." Utopian Studies 19, no. 2 (January 1, 2008): 147–87. http://dx.doi.org/10.2307/20719898.
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Abstract This essay departs from conventional American Studies treatments to resituate Bellamy's utopia of 1888 within transnational debates over industrialism, socialism, and the state in European nations and their settler societies (including the United States) between 1890 and 1940. Building upon critical studies and information about the reception of Bellamy's utopia abroad, it offers three approaches: a genre-based analysis of the utopian hybrid that suggests textual bases for multiple readings; a transnational history of evolutionary socialism that helps explain Bellamy's global relevance in the 1890s and again in the 1930s; and a comparative approach that contrasts the reception of Looking Backward in different national contexts. In the face of traditionally exceptionalist scholarship and the narrower, nationalistic frame of Bellamy's sequel, Equality (1897), to understand Bellamy's global appeal we must recover the international context of Looking Backward and the internationalist views expressed in its pages.
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Guarneri, Carl J. "An American Utopia and Its Global Audiences: Transnational Perspectives on Looking Backward." Utopian Studies 19, no. 2 (January 1, 2008): 147–87. http://dx.doi.org/10.5325/utopianstudies.19.2.0147.
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Abstract This essay departs from conventional American Studies treatments to resituate Bellamy's utopia of 1888 within transnational debates over industrialism, socialism, and the state in European nations and their settler societies (including the United States) between 1890 and 1940. Building upon critical studies and information about the reception of Bellamy's utopia abroad, it offers three approaches: a genre-based analysis of the utopian hybrid that suggests textual bases for multiple readings; a transnational history of evolutionary socialism that helps explain Bellamy's global relevance in the 1890s and again in the 1930s; and a comparative approach that contrasts the reception of Looking Backward in different national contexts. In the face of traditionally exceptionalist scholarship and the narrower, nationalistic frame of Bellamy's sequel, Equality (1897), to understand Bellamy's global appeal we must recover the international context of Looking Backward and the internationalist views expressed in its pages.
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Vieira, Patrícia. "Utopia and dystopia in the age of the Anthropocene." Esboços: histórias em contextos globais 27, no. 46 (January 15, 2021): 350–65. http://dx.doi.org/10.5007/2175-7976.2020.e72386.
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A product of Modernity, utopian and dystopian thought has always hinged upon an assessment as to whether humanity would be able to fulfil the promise of socio-economic, political and techno-scientific progress. In this paper, I argue that the predominantly dystopian outlook of the past century or so marked a move away from former views on human progress. Rather than commenting on humanity’s inability to build a better society, current dystopianism betrays the view that the human species as such is an impediment to harmonious life on Earth. I discuss the shift from utopia to dystopia (and back) as a result of regarding humans as a force that does more harm than good, and I consider the possibility of human extinction within the framework of dystopian and utopian visions. The final section of the chapter turns to Margaret Atwood’s MaddAddam trilogy as a fictional example that plays out the prospect of a world in which humans have all but become extinct.
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Besharati, Mohammad Hossein, Golnar Mazdayasna, and Sayed Mohammad Anoosheh. "Orwell's Satirical View of Romantic Love in the Terrorized World of Nineteen Eighty-Four." International Journal of Applied Linguistics and English Literature 6, no. 6 (September 1, 2017): 78. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.6p.78.
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The beginning of twentieth century was accompanied with the prevailing current of technology in different aspects of human life. At first, it incited a positive stimulus which could build a utopian world on the advancement of technology. However, the bloody World Wars averted this view and the technological utopia was replaced by Orwellian dystopia. Orwell's Nineteen Eighty-Four is a satirical work which moves against Wells' utopian toward the reflection of a distorted technological society. Undoubtedly, satire is the best literary mode for dystopic depiction of the world specifically the one portrayed in Nineteen Eighty-Four. Winston Smith, the central character of this novel, is lower from his society in terms of intelligence and power of action. Therefore, he is put under rigid controls and brainwashing. And at last, he awfully rejects his love in favor the principles of the Party. Thus, in this study, we try to investigate Winston's romantic life in a satiric manner with respect to Northrop Frye's theme of romance which includes the three phase of agon, pathos and anagnorisis.
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Ferrera. "Utopian Views of Spanish Zarzuela." Utopian Studies 26, no. 2 (2015): 366. http://dx.doi.org/10.5325/utopianstudies.26.2.0366.
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Gjuričová, Adéla. "Communist History Reloaded: From Digital Utopia to Lost Historical Consciousness." VIEW Journal of European Television History and Culture 12, no. 23 (September 5, 2023): 86–89. http://dx.doi.org/10.18146/view.318.
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Neretina, Svetlana. "Аmbiguous Temporality of Utopia." Chelovek 32, no. 4 (2021): 109. http://dx.doi.org/10.31857/s023620070016690-6.
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The article rejects the reading of Thomas More's Utopia as, first, a statement of More's own views on the ideal state and, accordingly, his definition not only as a humanist, but as a communist, and, secondly, an attempt is made to present the humanistic foundations of his ideas and ways of expressing them. These ways of expression are connected with the tropological way of his thinking, expressed through satire and irony, with an eye to ancient examples, which was characteristic of the philosophy, poetics and politics of humanism, one of the tasks of which was to try to build a new society (especially relevant in the period of geographical discoveries), architecture, an unprecedented ratio of natural objects (archimboldeski). The models for "Utopia" were the works of Plato, Lucian, and Cicero. It is written in the spirit of the times, with criticism of state structures, private property, the distinction between the private and the public, and openness to all ideas. Intellectual disorientation of readers is a specific creative task of More writer, his test of their ability to quickly change the optics, to consider history as an alternative world, radically different from our own, but connected with it. Thanks to an extremely pronounced intellectual tension, it goes beyond the limits of time, like the works of Plato, Aristotle, Augustine, Marx... Utopia can be represented as a dystopia, if we take into account the performative nature of the latter, which contributes to the instantaneous translation of words into action, realizing the world of utopia. Dystopia is the answer to utopia with a change of sign: about the same thing, changing the optics, you can say "yes" and "no". This means that in the modern world, indeed, and for a long time, virtual consciousness becomes little different from the real one, and imagination replaces the theoretical position, acquiring its form, turning theory into fiction. A hypothesis is put forward about the presence of many utopian countries in" Utopia": Achorians, Polylerites, Macarians, Anemolians.
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Radul, Olga. "Issues of pre-school upbringing in the views of utopians." Academic Notes Series Pedagogical Science 1, no. 189 (August 2020): 53–58. http://dx.doi.org/10.36550/2415-7988-2020-1-189-53-58.
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Civic pre-school upbringing is more and more frequently becoming a part of the educational system in different countries. Throughout many centuries in different countries with different people children upbringing took place within a family based on the principles of folk pedagogy. However, some philosophers and educators shared many ideas in the field of civic upbringing of pre-school children. Most are represented in the works of utopians, which described ideal and harmonious state. A number of these ideas were embodied in the 19-21st centuries in different countries. The article presents the analysis of Plato’s, Morelli’s, T. Campanella’s, Ch. Fourier’s and R. Owen’s views on civic pre-school children upbringing. There is given the overview of the contents, means, ways and peculiarities of realization of civic pre-school children upbringing suggested by these philosophers in particular the role of the state in organizing pre-school upbringing, the significance of the pedagogical environment, taking into account pre-school children age peculiarities, gender approach in small children upbringing, creating the conditions to satisfy different children needs and interests in pre-school institutions, significance of games and toys in upbringing, development of sensory organs, harmonious upbringing of children, conjunction of a child’s freedom with adults’ well-directed educational influences etc. It is found out that all utopian philosophers gave much weight to educators and emphasized the respectful attitude towards them in the society. The article distinguishes and describes the basic requirements for educators in terms of their selection, number and personal qualities.
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Saro, Anneli. "ALTERNATE HISTORIES AS GATEWAYS TO THE FUTURE." Culture Crossroads 14 (November 9, 2022): 14–24. http://dx.doi.org/10.55877/cc.vol14.87.
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The article is analysing three productions from Estonia 100 theatre series “Tale of the Century” (Sajandi lugu): “The Landlady of Raven Stone” (Kaarnakivi perenaine), “Estonian History. A Nation Born of Shock” (Eesti ajalugu. Ehmatusest sündinud rahvas) and “Will Be / Will Not Be. Estonia in 100 Years” (Tuleb / Ei tule. Eesti 100 aasta pärast). These three productions had a common feature: they presented an al- ternate history, using either mytho-historic, counterfactual or utopian approach in interpreting Estonian history. The main aim is to demonstrate, how poetics of alter- nate history or utopia is explicitly or implicitly also building up politics of the future, depriving from victimisation and empowering subjectivity and agency. Alternate histories create space for opportunities where different stories – both factual, personal and fictional – can be realized. Estonian theatre makers and audi- ences seem not need any more precise imitations or reconstruction of history but reflections from different point of views and with different degrees of authenticity that help them to remember and understand the palimpsestic nature of history, the current situation and possible future scenarios.
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Manioudis, Manolis, and Dimitris Milonakis. "An Early Anticipation of Market Socialism? Liberalism, Heresy, and Knowledge in John Stuart Mill's Political Economy of Socialism." Science & Society 88, no. 3 (July 2024): 368–94. http://dx.doi.org/10.1521/siso.2024.88.3.368.
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John Stuart Mill is considered one of the most important representatives of the classical school of political economy. His intellectual development exhibited a gradual transition toward more socialistic views. This transition was partly the result of his interaction with French utopian socialists, which led Mill to theoretically construct an economic system lying between what is now called market capitalism and revolutionary socialism. For Mill, socialism would be a new organic period after the transitory and critical period of the “stationary state.” This paper delineates the core tenets of Mill's stationary state and presents it as an early anticipation of what from the 1920s on is called “market socialism.” Mill's optimistic vision of the stationary state was based on the spread of associations, the socialization of knowledge among all people, competition, and the importance of individuality. These elements are connected with Mill's idiosyncratic, liberal and utilitarianist vision of (market) socialism which prepares the ground for his socialist utopia based on the ideal “from each according to his capacities; to each according to his needs.”
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Kolomiets, Galina G., and Pavel V. Lyashenko. "From Russian Theurgical Aesthetics to the Utopian Theurgy of Beauty and Art in the Russian Diaspora Philosophy." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 120–36. http://dx.doi.org/10.22363/2313-2302-2022-26-1-120-136.
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The paper is devoted to the analysis of theurgic aesthetics in relation to the concept of utopia that initiates a different understanding of the philosophy of the Russian diaspora representatives through the prism of utopian theurgy of beauty and art. Introducing the idea of utopian theurgy of beauty and art the authors emphasize its meaningful, axiological component. The authors interpret the utopian theurgy of beauty and art in the Russian diaspora philosophy of the first third of the 20th century as an aesthetically mystical experience of the imperfection of human earthly existence that causes a gap with socio-historical reality with direct co-existence of the creative individual with God who is considered to be the true Beauty, the cosmic Harmony, and the universal Love. The meaning of the utopian theurgy of beauty and art is in achieving the goal of possible union with the deity, as well as in affirming persons actions as a co-creator of the world process. The utopian theurgy of beauty and art of an optimistic nature, associated with the light of hope directed to the transformation of earthly existence is reflected in N.S. Arsenyev's idea of spiritual joy achievable in the mystical experience of "longing for Beauty in God"; in B.P. Vysheslavtsev's reflections about the artistic and creative embodiment of eros as thirst, the birth of the God-Man in beauty, as well as in I.A. Ilyin's philosophy, in which, despite disappointments in social changes, the faith in art as the Mystery, as "a service and a joy" always following sacred traditions is preserved. The aesthetic and pessimistic foundations of utopian theurgy are realized in the aesthetic views of V.V. Weidle, according to which art has lost its orientation to high objective spirituality; in S.L. Frank's idea of unrealized Beauty as a dream of the ultimate transformation of the world that is opposed by the bitter reality of the split of being; as well as in the philosophy of N.A. Berdyaev, who postulates the tragedy of earthly existence caused by the unattainability of the full realization of the cosmic Beauty that considers as the goal of the world process. N.O. Lossky's metaphysics, intuitionism and value system are of particular importance, as the utopian theurgy of beauty and art consists in the following: there always remains a share of the absolute truth in art that is the world of illusions and artists imagination; the absolute value of beauty universally valid for all substantial personalities is affirmed.
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Kuligowski, Piotr. "The Utopian Impulse and Searching for the Kingdom of God: Ludwik Królikowski’s (1799–1879) Romantic Utopianism in Transnational Perspective." Slovene 7, no. 2 (2018): 199–226. http://dx.doi.org/10.31168/2305-6754.2018.7.2.8.
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This article addresses the question of the utopian impulse in Ludwik Królikowski’s work and thought, with particular reference to its transnational dimension. By providing a holistic view of his entire life and sketching his biographical background, this study reveals Królikowski’s principal inspirations and the reasons for his changes of mind, and in so doing, presents him against the background of various intersecting currents of thought. With regard to Królikowski’s utopianism, it is argued that he rejected the canons typical for Renaissance and Enlightenment reflections on the ideal state, in which visions of spotless, well-organized cities dominated. The Polish thinker was instead interested in Christianity and extolled spontaneous human activities, which would be in accordance with the will of God only if they were pursued freely, without any coercion. As analysis of his works reveals, he expounded a vision of utopia (primarily called “the Kingdom of God”) beyond time and space, without any consideration of the material conditions for its existence. In developing his views, Królikowski was inspired by Saint-Simonism, the Icarian movement, and ongoing discussions of the Polish and Slavic questions. These three main dimensions, interwoven with intermittent failures and reflections embarked upon anew, constituted the intellectual space in which his unique propositions were made.
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Fernández-Rodríguez, Carmen María. "Leaving Utopia Behind: Maria Edgeworth’s Views of America." Estudios Irlandeses, no. 4 (March 15, 2009): 9–20. http://dx.doi.org/10.24162/ei2009-2324.
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Chyrak, Iryna. "Robert Owen: businessman, economist-theorist and science fiction writer (to the 350th anniversary of his birth)." Herald of Economics, no. 2 (August 10, 2021): 176. http://dx.doi.org/10.35774/visnyk2021.02.176.
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Introduction. Robert Owen is a very prominent figure in the history of economic thought in England in the early XIX century. His talent was evident as an economist-theorist and in his organizational skills, which allowed Owen to make significant improvements in the textile industry.Purpose is to generalize the economic views of a prominent economist in conjunction with his experimental and reformist activities in production in order to create an «ideal labor community» that will improve the world of capitalism, provide high profits for entrepreneurs and prosperous lives of employees. Analyze the views of the scientist on the ways and means of creating a future society.Methods. The methodological basis of the study are such general scientific methods as analysis, synthesis, induction and deduction, which were used to assess the views and recommendations of the scientist to improve existing social relations; historical method – to understand the causes and essence of the evolution of views on existing society and the importance of moral and educational education; positive and normative methods – to study the common and distinctive features in the views of the future social order of the representatives of utopian socialism.Results. A large number of works by R. Owen have been studied and it has been found that his social utopia and reformist activities were contradictory, his «projects» were mostly unrealistic, but same time had a significant impact on the labor and trade union movement in England and the development of economic thought. The scientist found that private property was the cause of many crimes and misfortunes. It was found that R. Owen had been focused on trying to make practical changes, develop specific proposals for the restructuring of society, improving working conditions and living conditions of workers. He saw the possibility of improving the living conditions of employees in the organization of community work, the effectiveness of which he tested during the famous experiment in New Lenark. According to R. Owen, a good society should be based on science and governed by simple and healthy principles of equality and justice.Discussion. The prospect of further research lies in a deeper and more detailed analysis of individual works of the famous economist, that will help to understand the logic of his way of thinking and give a more objective assessment of the contribution of R. Owen in the development of world economic thought.
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Göschl. "Utopian Views: Paolo Mantegazza's Techniques of the (Im)Possible." Utopian Studies 31, no. 3 (2021): 494. http://dx.doi.org/10.5325/utopianstudies.31.3.0494.
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Kuo, Chin Y. "FORUM: A view of environmental Utopia." International Journal of Environment and Waste Management 6, no. 1/2 (2010): 214. http://dx.doi.org/10.1504/ijewm.2010.034061.
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Pietersen, Doniwen, and Bernadictus Plaatjies. "Freirean Utopian Didactic: A Retrospective View of Education in the South African Education Environment." Journal of Culture and Values in Education 6, no. 2 (June 21, 2023): 123–37. http://dx.doi.org/10.46303/jcve.2023.12.
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This study investigates how the utopian didactic in education can be achieved in South Africa. It is foregrounded by Brazilian educator Paulo Freire’s collective and forward-looking dreams about what education, in the shattered sense of the “now”, can look like if teachers and students participate democratically in the learning process. Education, in a general sense, is a form of learning in which knowledge, skills and habits are transferred and nurtured from one generation to the next. But, in the Freirean utopian didactic, education involves so much more than the mere transfer of knowledge. It is about transformation, both internal (the individual) and external (society). By allowing students to critically reflect and engage in honest dialogue with their teacher, education can lead to social injustices being challenged and, hence, being overcome. Freire’s utopian vision of education is one in which hope and imagination are celebrated in the quest for a better world. This vision is sorely lacking in South African educational environment today, which is still bruised by decades of inequality. Using a literature review, this conceptual article explored whether a Freirean utopian didactic can be applied to the current education system in South Africa and bring about the much-needed transformation. We have examined whether a utopian education can be considered a basic right in South Africa, according to the Constitution, and whether it can be applied more broadly to the African continent. For education to meet the needs of all learners in the education system, a utopian education system based on quality educational skills, values and equal distribution of resources is highly recommended.
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Fruzińska, Justyna. "Frances Wright’s America: A 19th-Century Utopia." Text Matters, no. 10 (November 24, 2020): 408–22. http://dx.doi.org/10.18778/2083-2931.10.22.
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Frances Wright, a British social reformer and feminist, published an account of her American travels: Views of Society and Manners in America in 1821. Wright founded an experimental community in Nashoba, Tennessee, whose aim was to buy black slaves, educate them, and then liberate them. Even though the enterprise turned out to be a failure, the author continued to fight for the cause of black emancipation.
My paper examines Wright’s portrayal of America in Views, which, compared to most other early 19th-century British travel accounts, is surprisingly enthusiastic. Wright idealizes the young republic, seeing it as a perfect embodiment of her ideals. I argue that Wright’s vision of the young republic is utopian, and it prevents her from seeing any flaws in the American system. This is especially pronounced in the case of the central problem posed by British travelogues of the era, slavery, which troubles her not so much on moral grounds, but as a blemish on the character of the country of freedom and equality.
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Кальней and Marina Kalney. "The Social Ideal of Freedom and its Utopian Side." Socio-Humanitarian Research and Technology 2, no. 3 (September 30, 2013): 53–57. http://dx.doi.org/10.12737/2108.
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The article is about social ideal of Freedom and its Utopian
Side. Conservatism and liberalism are compared as two systems of
views. In the article is given analysis of one-sided freedom interpretation
and negative consequences of such interpretation as well as risks of
transformation unrestricted freedom into its opposite.
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Evseev, Valerii N., and Saltanat D. Makasheva. "Utopian Text of the Poem “Iskander Nameh” by Nizami." Общество: философия, история, культура, no. 7 (July 19, 2023): 28–35. http://dx.doi.org/10.24158/fik.2023.7.3.
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The article focuses on the humanistic ideals of Nizami Ganjavi, reflecting his philosophical and ethical ideas of an ideal society and perfect power. The “internal” plot of “Iskander Nameh” – about the stay of Iskander (the eastern name of Alexander the Great) in a fertile country – is a utopian text in which Nizami’s views on the or-ganization of society and the role of the ruler in it are most systematically presented. The hero of Nizami’s po-em is a ruler who is concerned with the search for a just social order. The article discusses the textual factors of the plot of this work, comparing them with the accepted in the European tradition and used by the predecessors of Nizami, in particular, Firdovsi. It is emphasized that in the analyzed poem the oriental tradition develops in accordance with the poet’s and thinker’s philosophical and ethical views on the role of the ruler and just social relations in social life.
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Shenk, Timothy, and J. Bradford DeLong. "Ask a Neoliberal An Interview with J. Bradford DeLong." Dissent 70, no. 3 (September 2023): 51–57. http://dx.doi.org/10.1353/dss.2023.a906670.
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Abstract: An economist at UC Berkeley and former member of the Clinton administration, DeLong now views the neoliberal project as a failure. But in 1999 he said it was “the only live utopian program in the world today.” We talked about neoliberalism’s origins, the sources of its appeal, and whether we have really moved beyond it.
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Vasylenko, Vadym. "INTELLECTUAL UTOPIA OF YURII SHEREKH." Слово і Час, no. 1 (February 3, 2022): 3–20. http://dx.doi.org/10.33608/0236-1477.2022.01.3-20.
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The paper examines the literary-critical views of Yurii Sherekh of the Artistic Ukrainian Movement’s (MUR) period, clarifes his understanding of ‘visnykivstvo’ and ‘Kyiv neoclassicism’ as literary phenomena, the content and significance of the theory of ‘national organic style’, and the idea of antaeism. The worldview and aesthetic positions of Yurii Sherekh are considered in the context of ideological and literary discussions of the late 1940s. The research involved the literary-critical and historical literary studies written by Yurii Sherekh in the postwar period and interpreted their textual connections with the works by Yurii Sherekh himself and by his intellectual associates and opponents. Yurii Sherekh’s idea of the ‘national organic style’ was not only one of the stages of the literary researcher’s worldview evolution, but also a certain result of the development of Ukrainian literary-critical thought in the mid-20th century. This idea grew out of the literary experience of the 1920s and was associated with the process of updating the national artistic tradition and adopting Western Europe literature’s achievements in the 1940s. The approval of the idea of ‘national-organic style’ in the ideological and aesthetic concepts of Yurii Sherekh was accompanied by the rejection of the ‘Vistnyk’s’ and ‘neoclassical’ traditions. The analysis of the main points of Yurii Sherekh’s polemic with Dmytro Dontsov as a symbolic representative of the “Vistnyk’s” ideology and Volodymyr Derzhavyn as the main supporter of the ‘neoclassicism’ theory reveals some inconsistency of Yurii Sherekh’s definitions of neoclassicism. Yurii Sherekh’s idea of antaeism was a certain Ukrainian equivalent of European existentialism, rooted in the history and philosophy of Ukrainian resistance.
The paradox of Yuri Sherekh’s theory was in combining the desire for modernity with the return to tradition, while the dogmatism of his ‘national organic’ approach to certain phenomena and works somewhat ideologized his assessments and views. There are reasons to tell about the conventionality of Yurii Sherekh’s division of the Ukrainian mid-20th century writers into ‘organists’ and ‘Europeists’, who visualized, on his opinion, two main directions of Ukrainian literature’s development. In fact, the various types of ‘Europeanism’ and ‘organicity’ were inevitably intertwined.
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Varanda, Jorge, and Josenando Théophile. "Putting Anthropology into Global Health." Anthropology in Action 26, no. 1 (March 1, 2019): 31–41. http://dx.doi.org/10.3167/aia.2019.260104.
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This analysis of over a century of public health campaigns against human African trypanosomiasis (sleeping sickness) in Angola aims to unravel the role of (utopian) dreams in global health. Attention to the emergence and use of concepts such as neglected tropical diseases (NTDs) and ideas about elimination or eradication highlights how these concepts and utopian dreams are instrumental for the advancement of particular agendas in an ever-shifting field of global health. The article shows how specific representations of the elimination and eradication of diseases, framed over a century ago, continue to push Western views and politics of care onto others. This analysis generates insight into how global health and its politics of power functioned in Angola during colonialism and post-independence.
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Montgommery-Anderson, Brad. "The Tyranny of Bread: Utopian Visions in Dostoevsky's "The Grand Inquisitor" and Zola's Germinal." Rocky Mountain Review 77, no. 2 (September 2023): 174–89. http://dx.doi.org/10.1353/rmr.2023.a921587.
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Abstract: This study examines the treatment of socialism in Zola's Germinal and Dostoevsky's The Brothers Karamazov . Their views towards socialism represent a striking contrast: Dostoevsky condemned the utopian vision of a perfected and scientifically organized humanity, while Zola increasingly supported socialist ideals through both his novels and his activism. One point of contact, however, occurs in the symbolic use of bread. The role of bread in Germinal echoes its meaning in the story of the Grand Inquisitor, the most famous episode within The Brothers Karamazov . Zola portrays hunger and appetite from a deterministic perspective and ties this force to utopian political visions. Both authors portray a "tyranny of bread" where human needs are met at the cost of individual liberty.
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Lauri, Marco. "Tradition, Modernity and Utopia in Muṣṭafà Luṭfī al-Manfalūṭī’s Madīnat al-Saʿādah." Oriente Moderno 99, no. 1-2 (June 17, 2019): 116–35. http://dx.doi.org/10.1163/22138617-12340210.
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Abstract Utopian and dystopian writing does not generally belong to the established canon of Modern Arabic prose, which is largely founded upon realism. However, utopian elements appear with relative frequency in the Nahḍawī literary output, as testified by early texts such as Faransīs Marāš’ Ġābat al-Ḥaqq, Faraḥ Anṭūn’s al-Dīn wa-l-ʿilm wa-l-māl and Muṣṭafà Luṭfī al-Manfalūṭī’s Madīnat al-Saʿādah. Utopian concepts in these and other similar works are deployed to introduce ideas and debates of modernity to their Arab readers, in a context where entrenched views on how social life should be organized were under deep scrutiny. Utopian writing is concerned with debating and challenging social organizations. While it is sometimes regarded as typical of a Western Modern “critical” tradition of thought, in which it came to be codified into a specific literary genre, most of its features appear in pre-modern literatures as well. This is particularly unsurprising in Islamicate contexts, whose literature and philosophy have been in continuous mutual exchange with the “West” and share with it both Classical (Hellenic) and Abrahamic foundations. I argue that, in the Nahḍah context, utopian writing could have provided an instrument to convey selected “modern” ideas and writing styles while consciously melding them with the local Arabic traditions. This paper analyzes Manfalūṭī’s short story Madīnat al-Saʿādah (The City of Happiness), one of the earliest examples of Nahḍawī utopian writing by a Muslim writer. I show that in displaying, as already known, marked references to the Classical Arabic literary tradition, while incorporating, engaging, and selectively suggesting several ideas central to Western discussions on modernity, this short story exemplifies the richness of Nahḍawī reflection.
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Surkov, Vladislav. "Russian Political Culture: The View from Utopia." Russian Politics & Law 46, no. 5 (September 2008): 10–26. http://dx.doi.org/10.2753/rup1061-1940460502.
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Surkov, Vladislav. "Russian Political Culture: The View from Utopia." Russian Social Science Review 49, no. 6 (November 2008): 81–97. http://dx.doi.org/10.1080/10611428.2008.11065310.
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Kim, Robert. "Bookshelf: Kappan authors on their favorite reads." Phi Delta Kappan 102, no. 8 (April 26, 2021): 70. http://dx.doi.org/10.1177/00317217211013946.
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In this monthly column, Kappan authors discuss books and articles that have informed their views on education. Robert Kim recommends Minor Feelings: An Asian American Reckoning by Cathy Park Hong, Sarah Pazer recommends the multi-author Manifesto for Teaching Online, and Thomas Hatch recommends Tinkering Toward Utopia: A Century of Public School Reform by David Tyack and Larry Cuban.
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Burns, Daniel. "The Pitfalls of Christian Political Moralism: Book I of Utopia and its Augustinian Source." Moreana 57 (Number 213), no. 1 (June 2020): 89–102. http://dx.doi.org/10.3366/more.2020.0075.
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In depicting the Utopia's main character Raphael Hythloday, Thomas More appears to have drawn on the character Evodius in Augustine's dialogue On Free Choice. Hythloday and Evodius hold similar views on the relation between human law and the divine prohibition on homicide. Hythloday's views appear at first to be inconsistent, but Evodius's arguments for his related views can help make better sense of Hythloday's. Both characters also turn out to display similar moral-political confusions, caused by the interaction of their Christian faith with their insufficient political education, that hurt their ability to serve their country as good citizens. These confusions are typical of educated Christian citizens but not inevitable: More and Augustine each offer alternative models of more clear-sighted Christians who can serve their earthly homeland in full awareness of its imperfections.
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Schermer, M. H. N. "Brave New World versus Island — Utopian and Dystopian Views on Psychopharmacology." Medicine, Health Care and Philosophy 10, no. 2 (May 8, 2007): 119–28. http://dx.doi.org/10.1007/s11019-007-9059-1.
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