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1
Leontyev, Gleb Dmitrievich, and Ludmila Stanislavovna Leontieva. "Praxeology of social utopia: protest-project-practice." Социодинамика, no. 2 (February 2020): 64–73. http://dx.doi.org/10.25136/2409-7144.2020.2.30089.
Повний текст джерелаАнотація:
This article analyzes the phenomenon of utopia as a social alternative in the aspect of its praxeological specificity. Confidence in the idea of the utopian due and despair, justified by dissatisfying real, comprise the existential basis of protest state of mass consciousness. The ideological stimulus to social protest becomes the utopian project that produces a trend to practical development of ideal sociality. Systematic functionality of these praxeological elements of utopia substantiates the goal of determining the specificity of correlation between anti-system protest, socially-constructive project, and practice of social transformation. Anticipatory reflection of reality in utopia reveals the synergetic principle of determination by future, according to which the utopic constructs as trends already exists in the present. Their activation on the level of individual and public consciousness is common for the situation of social entropy and chaos; and socio-utopian ideal manifests as an attractor of protest movement. Faith in its realization is explained by the “Principle of Hope” of Ernest Bloch; while precaution for the risks of “social engineering” is reflected in the ideas of Karl Popper and Karl Mannheim. The conclusion is made on the dual nature of praxeological element of the utopia. The first aspect implies that utopia is an anti-system protest as the denial of real, and simultaneously, it is a socially-systemic project as creation of “better”. The second aspect of dualism means that utopia is a project that transforms public consciousness, and a practice that transforms social being. The presence of direct correlation between the intensity of development of utopian ideas and the level of sociopolitical self-organization is established. The reverse correlation is characteristic for the political ideology. Along with humanistic optimism of the utopia, the author determines the risk of “denying denial”: practical implementation of utopian project formed within the framework of social protest, denies the utopia itself.
2
Bagchi, Barnita. "Remobilizing Religion in Utopian Studies." Religion and Society 13, no. 1 (September 1, 2022): 200–211. http://dx.doi.org/10.3167/arrs.2022.130114.
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Abstract This article explores how factors such as gender and cross-religious communication frame and yield utopian perspectives in Rokeya Sakhawat Hossain's literature and practice as educator and feminist. The article makes the case that Hossain's body of work envisions utopia in complex, many-layered ways. Early in her creative career, as a member of the Muslim youth herself, Hossain created gender-just utopian visions that also embedded cross-religious dialogue and cooperation. She later became an educator, inspiring youth, particularly Muslim girls and young women, with utopian ideas and practices. The article concludes that analyzing Hossain's writing in utopian frames, as well as examining her writing and work through Ruth Levitas's approach to utopia as method, helps to explain Hossain's inclusion of religion and spirituality in her oeuvre.
3
Shaw, David. "Management Consultancy Firms and Hythloday’s Island: Utopian Visions of the Most Desired of Workplaces." Utopian Studies 35, no. 2-3 (December 2024): 382–402. https://doi.org/10.5325/utopianstudies.35.2-3.0382.
Повний текст джерелаАнотація:
ABSTRACT Many business graduates regard management consultancy firms as a desirable, even utopian, career destination. Hythloday’s description of the island of Utopia identifies several characteristics that resonate with aspects of the management consulting industry. They include its separation from the rest of humanity, the Utopians’ attitude to acquiring knowledge, their commitment to their way of life, their attitude to work, the governance structure of their state, and their attitude to wealth. These characteristics may be compared and contrasted with management consultancy firms’ elite identities, their knowledge intensity, their use of standardized methods, their cultural commitment to intensive work, the autonomy that they allow their members in their practice, and their commitment to achieving ambitious financial targets. This article uses Thomas More’s Utopia (1516) as an analytical framework for understanding the utopian visions of management consulting that some business graduates form, and for exploring how alternative, perhaps better, visions might be imagined.
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Schienke, Christian. "“Daß er ein Freund, ein Vorbote, ein Diener der Humanität werde, wollen auch wir an unserm unmerklich kleinen Teile befördern.”." Daphnis 50, no. 2-3 (July 21, 2022): 548–70. http://dx.doi.org/10.1163/18796583-12340056.
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Abstract Johann Gottfried Herder’s Briefe zu Beförderung der Humanität are probably the clearest articulation of the utopian intention inherent in his philosophy of history. As a result of the changes in utopian thinking with the beginning of the Enlightenment, this intention aims at humane principles of behavior and life practices instead of an ideal state. At the same time, it urges historical efficacy under the condition of an increasingly skeptical naturalized anthropology. The utopian conditions intended by Herder are therefore no longer presentable in the textual pattern of literary utopia handed down from Thomas More. This possibility, however, is offered by a common convention of philosophical epistolary sequences: the staging of a fictional correspondence allows Herder to present a humane discursive practice that exemplifies the utopian conditions themselves.
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DeCook, Travis. "The charmed circle: identity in Utopia, unethical practices, and Augustine’s two cities." Moreana 59, no. 2 (December 2022): 208–19. http://dx.doi.org/10.3366/more.2022.0126.
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This article considers Utopia’s unethical practices alongside The City of God’s understanding of the earthly polity’s relationship to eschatology. In Augustine’s view, within the earthly city every person could potentially become a friend of the heavenly city in time, and the existing political situation must always be rendered partial and incomplete against the telos of eternity. These convictions stand in conspicuous contrast with Utopia. The Utopian system is in important ways founded on institutionalized practices which not only exclude non-Utopians (or ex-Utopians), but also habituate them to vice. Examining Utopia alongside The City of God illuminates how this ethical problem in Utopia is not just a matter of individual practices or institutions, but rather derives from a more fundamental metaphysical and theological outlook. Not only is Utopia invested in a Utopian/non-Utopian distinction; more significantly, this distinction has a tacit eschatological role, since Utopian thinking implies that degradation of one’s capacity for virtue decreases one’s potential to be saved.
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MCKEAN, BENJAMIN L. "What Makes a Utopia Inconvenient? On the Advantages and Disadvantages of a Realist Orientation to Politics." American Political Science Review 110, no. 4 (November 2016): 876–88. http://dx.doi.org/10.1017/s0003055416000460.
Повний текст джерелаАнотація:
Contemporary politics is often said to lack utopias. For prevailing understandings of the practical force of political theory, this looks like cause for celebration. As blueprints to apply to political practice, utopias invariably seem too strong or too weak. Through an immanent critique of political realism, I argue that utopian thought, and political theory generally, is better conceived as supplying an orientation to politics. Realists including Bernard Williams and Raymond Geuss explain how utopian programs like universal human rights poorly orient their adherents to politics, but the realists wrongly conclude that utopias and other ideal theories necessarily disorient us. As I show through an analysis of utopian claims made by Michel Foucault, Malcolm X, and John Rawls, utopias today can effectively disrupt entrenched forms of legitimation, foster new forms of political identity, and reveal new possibilities within existing institutions. Utopias are needed to understand the political choices we face today.
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Song, Mingwei. "A Topology of Hope: Utopia, Dystopia, and Heterotopia in Contemporary Chinese Science Fiction." AUC PHILOLOGICA 2021, no. 3 (February 15, 2022): 107–33. http://dx.doi.org/10.14712/24646830.2022.6.
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This essay investigates how utopian thinking met with dystopian variations in contemporary Chinese science fiction. The dystopian gaze into the utopian dreams, the alternative histories contending with the utopian narratives, and the heterotopian experiments challenging ideological orthodoxy are the focus of my analysis. Reading the dystopian fiction by Chan Koonchung and science fiction stories and novels by Han Song, Bao Shu and Hao Jingfang etc., I do not intend to illustrate the utopian/ dystopian interventions in the political sense, but rather to explore the vigorous, multifaceted variations of utopia, dystopia, and heterotopia that these authors have created as discursive constructs to suggest alternatives to the utopia/dystopian dualism. Contemporary science fiction authors write back to the usual literary practice taking words as reflections of the world. To these writers, words are worlds.
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RAMACHANDRAN, AYESHA. "New World, No World: Seeking Utopia in Padmanabhan's Harvest." Theatre Research International 30, no. 2 (July 2005): 161–74. http://dx.doi.org/10.1017/s0307883305001161.
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This essay examines the theoretical and practical implications of performance as a utopian gesture, particularly with regard to postcolonial drama. Analyzing Manjula Padmanabhan's futuristic play, Harvest, as a case study, I argue that ‘utopia’ is a crucial critical concept for postcolonial dramatic practice because it stands for the collision and convergence of aesthetic and political interests, using the body itself as a site for representation and resistance. The play explores the extreme outcome of the international trade in human organs as a metaphor for neocolonialism and the constraints of postcolonial societies rent apart by economic inequalities. In this, it presents a moment of personal moral reckoning as a paradigmatic marker for an entire culture's confrontation with its utopian desires and their consequences. Harvest reflects the utopian impulse of modern drama masked by dystopic expression: it demands a differently imagined and shaped future, even as it chronicles the collapse of utopian visions in absolutist excess.
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Wang, David Der-wei. "Utopian Dream and Dark Consciousness." Prism 16, no. 1 (March 1, 2019): 136–56. http://dx.doi.org/10.1215/25783491-7480357.
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Abstract This article seeks to analyze the contested conditions of modern and contemporary Chinese utopia, as a political treatise, a literary genre, and a social imaginary. It takes a historical perspective from which to describe the rise of utopia in the late Qing era and ponders the contradictions and confluences of its narrative and intellectual paradigms. It proposes that we engage with “dark consciousness,” an idea that deals with the polemics of crisis and contingency ingrained in Chinese thought, in light of modern Chinese literary sources. The last part turns to the scene of the new millennium, observing the dystopian and heterotopian inclinations in fictional practice as opposed to the utopian aspiration in political discourse.
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Kumar, Kriashan. "Utopian thought and communal practice." Theory and Society 19, no. 1 (February 1990): 1–35. http://dx.doi.org/10.1007/bf00148452.
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García, Luciano García. "Of Utopia and utopias: traces of Thomas More’s Utopia in the enlightened project of the New Settlements of Sierra Morena and Andalusia (Spain, 1767–72)." Moreana 60, no. 1 (June 2023): 1–21. http://dx.doi.org/10.3366/more.2023.0133.
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The influence of Thomas More on Spanish utopian intellectuals and social reformers extends well into the eighteenth century. This article undertakes a detailed survey and an updating of the textual parallelisms connecting Utopia with the foundation of the New Settlements of Andalusia in 1767. It also presents a socio-historical perspective, which evinces a line of continuity connecting the New Settlements with an early Spanish Christian (Catholic) utopian tradition and practice, as seen in the earlier promoters of settlement programs in Spanish America. This last point is well illustrated by a series of biographical parallelisms between Thomas More and Pablo de Olavide, the Superintendent of the New Settlements.
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Kaplan, Jonathan. "The Levitical Jubilee as a Utopian Legal Institution." Utopian Studies 33, no. 3 (November 2022): 495–513. http://dx.doi.org/10.5325/utopianstudies.33.3.0495.
Повний текст джерелаАнотація:
ABSTRACT Leviticus 25 details legislation for the regularized practice of economic relief in sabbatical and jubilee years. Earlier scholarship described the jubilee legislation as utopian in order to question its feasibility. In contrast, this article employs the term as a critical lens through which to better appreciate the shape and character of the jubilee legislation. Building on scholarship on utopian literature as well as work on the role of law in utopian literature, the author argues that the author of Leviticus 25 employs distinctive economic practices, an idyllic description of Israelite society, and unique terminology and ritual practices for the jubilee in order to present its plausible utopian economic vision for Israelite society. This utopian legislation envisions a credible alternative to the existing practices of ancient Israelite society even if its specific historical context is difficult to determine and its specific statutes could be regarded as dystopian by some members of this society.
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Teršek, Andraž. "Political alternatives for constitutional democracy: between utopia, pandemic and dystopia." Open Political Science 4, no. 1 (November 22, 2020): 45–63. http://dx.doi.org/10.1515/openps-2021-0006.
Повний текст джерелаАнотація:
AbstractPerhaps there are never too many different theories about the organization of society, ideas about the normative framework of life in a political community and suggestions on how to institutionalize the political system. Perhaps they go out in public too early. This could also apply to those reflections on society and to those political philosophies that bear the label of utopia. There is no doubt about the importance of such human investigations of what is and what should be. And there is no doubt about the usefulness of constantly imagining what it should be. However, analytical and explanatory caution is required when the word utopia is used to suggest the utopian nature of an idea. In other words, what looks like a utopia can already be presented to us as a provable and tangible fact, only that too many people do not perceive it for too long, and therefore it remains unfulfilled in social practice. Is this really a utopia? On the other hand, what may seem completely understandable, feasible or even self-evident can appear extremely utopian when it comes to the normative approaches to social regulation and the conditions for achieving a “better society.” The deviation of political practice and legal practice from what should be understandable or even self-evident according to the text of the constitution and international law, the findings of jurisprudence, philosophical insights and common sense in political decision-making and in the drafting and implementation of the applicable law is so great that, paradoxically, precisely that which is understandable, feasible or even self-evident appears utopian. And how can utopianism be combined with the realization that so many major and persistent social problems can be solved so easily and quickly - even if only by rethinking the legal system and social realm? How can a human being efficiently oppose neoliberal politics and unbridled capitalist practice, the poor functioning of the rule of law, the low quality of the welfare state, the excessive threat to fundamental human rights and freedoms, the inadequate protection of social rights, the insufficient commitment to the value of solidarity and the inadequate role and weakness of morality in social practice? Can the answers to fundamental social questions and solutions to the greatest problems only be found in a real and literal utopia? I do not believe so. I believe that communitarianism can be a good political alternative. Understood as social liberalism and as a social democracy based on the rule of law, morally founded on social solidarity as a fundamental value. I am convinced that the constitutions of the EU Member States and the EU legal order enable it. A strong and interventionist state is needed to realize the constitutional possibilities of a high-quality welfare state, effectively protected social rights, the realized social function of property and a society based on solidarity. Ideas are needed. Even if they seem so crazy, even if they seem utopian. In these times when the devil has taken the joke away, when people are again protesting massively in the streets, when they protest (unsuccessfully, of course), when it is difficult to know exactly what is happening and why, when more and more people are increasingly confused and frightened, when systemic violence increasingly turns into physical violence, when it is difficult to remain calm and thoughtful, when it is difficult to tame anger and rage..., it is necessary to step out of the existing coordinate system, out of the cube, to form and communicate ideas that seem crazy, utopian... Now, right now, ideas are needed, crazy ideas. We need a utopia. And faith and hope in it. Faith and hope, which will be the driving force of active action, of striving for realization – of a utopia.
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Sargent, Lyman Tower. "Exploring the Utopian Impulse: Essays on Utopian Thought and Practice. Vol. 2 of the Ralahine Utopian Studies." Utopian Studies 19, no. 2 (January 1, 2008): 349–52. http://dx.doi.org/10.2307/20719909.
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Sargent, Lyman Tower. "Exploring the Utopian Impulse: Essays on Utopian Thought and Practice. Vol. 2 of the Ralahine Utopian Studies." Utopian Studies 19, no. 2 (January 1, 2008): 349–52. http://dx.doi.org/10.5325/utopianstudies.19.2.0349.
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Кальней, Марина, and Marina Kalney. "Utopian Mind As Autistic Thinking Form at Artistic Creation Aspect." Scientific Research and Development. Socio-Humanitarian Research and Technology 8, no. 2 (June 6, 2019): 42–47. http://dx.doi.org/10.12737/article_5cf50ea597b362.03910729.
Повний текст джерелаАнотація:
The article gives the analysis of closeness autistic thinking and utopian mind, which releases at desire to displace all the negative sides of social practice not only from reality but also from artistic creation. For this utopian project supposes to change historical and cultural heritage in accordance to utopian ideal. This trends exhibits at modern social mind.
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Farnell, James E. "The Governmental Structure of Utopia." Moreana 34 (Number 130), no. 2 (June 1997): 11–26. http://dx.doi.org/10.3366/more.1997.34.2.4.
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A close examination of the mechanics of the government of Amaurot shows that it was most closely modelled on the government of the City of London. Departures from its practice incorporate features of Venice and the Roman Republic. The Utopian federation was probably patterned on the constitutionalist tradition of the Netherlands while the national senate incorporated features of the English Parliament. The implications of More’s use of contemporary government archetypes for the interpretation of Utopia are discussed.
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Walker, Stephen. "Framing utopia: Following Warren and Mosley from urban site to textual practice (and back again)." Journal of Urban Cultural Studies 10, no. 2 (December 1, 2023): 171–94. http://dx.doi.org/10.1386/jucs_00070_1.
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This article concerns interconnected works by artists Sophie Warren and Jonathan Mosley, with various collaborators: Planning for Utopia (2007–08), Beyond Utopia (2012) and Utopian Talk-Show (2012–14). It follows their initial proposal to construct an open timber framework tower on a small site near Smithfield Market in London. Discussions with the planning authority there faltered in 2008. In 2012, aspects of the initial project were revisited as a collectively authored, polyphonic book and follow-on instruction-based performance piece. The article will focus on how an initial desire to challenge accepted uses and values of city space was transposed from a real urban situation into the multiple sites of textual practice and how the relationships between representational space, utopia and reality were put into play. Maintaining an explicit conversation with utopic conceits and motifs, these projects test how far an extended critical spatial practice might develop within the specifics of a given urban situation.
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Peter Webb and John Lynch. ""Utopian Punk": The Concept of the Utopian in the Creative Practice of Björk." Utopian Studies 21, no. 2 (2010): 313–30. http://dx.doi.org/10.1353/utp.2010.0000.
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Papastephanou, Marianna. "Dystopian Reality, Utopian Thought and Educational Practice." Studies in Philosophy and Education 27, no. 2-3 (January 8, 2008): 89–102. http://dx.doi.org/10.1007/s11217-007-9092-9.
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Vieira, Fátima. "Complex Democracy, Complex Utopianism." Utopian Studies 35, no. 2-3 (December 2024): 318–39. https://doi.org/10.5325/utopianstudies.35.2-3.0318.
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ABSTRACT Longtime utopian scholar Fátima Vieira draws from a variety of contemporary social theorists, Anglophone and European, to argue for the notion of a “complex” utopianism that departs from previous, traditional models of utopian narrative, thought and practice. To resist the seemingly dystopian spirit of our own time, Vieira argues, we need to define, and then establish, a new “utopian class” akin to (and perhaps coinciding with) Latour’s and Schultz’s proposal for an “ecological class.” Wide-ranging in its theoretical sources, the article invites scholarly conversation about “what’s next” for human sustainability—and for utopian thinking.
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Blagojević, Ljiljana. "Architecture utopia realism: Thematic framework." SAJ - Serbian Architectural Journal 6, no. 3 (2014): 138–45. http://dx.doi.org/10.5937/saj1402138b.
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The term or concept of realism seems to be recurring in recent theoretical inquiries, from debates in philosophy and aesthetics to those in theory and practice of architecture. Since 2000, the architectural discourse has been concerned with a wide range of related issues coming from its own post-critical debates on utopianism and realism and the possibility of an 'utopian realism', as suggested by Reinhold Martin (2005). The debates on realism resonate in the architectural theory anew as a reflection on the Manifesto of New Realism by the philosopher Maurizio Ferraris from 2011. The questions of realism vs. postmodernism, "new realism" on the ashes of post-modernism, critical and operative notions of realism and the like, have been asked both through practices of contemporary architecture and through reconsideration of the socialist realism in history and theory of architecture. The thematic issue of SAJ: Architecture Utopia Realism aims to further the ongoing discussion on the relations of architecture with realism and utopia
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Joensuu, Eleonora. "Phantoms at the Helm." SFU Educational Review 12, no. 2 (July 31, 2019): 106–19. http://dx.doi.org/10.21810/sfuer.v12i2.942.
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Educational institutions have held a central role in utopian projects as the vehicle for implementing utopian principles and fashioning the utopian subject. As vehicles for utopian narratives or projects, educational institutions are simultaneously shaped by utopian modes of thought. Modes of thought are not neutral tools that are used as needed, but rather, they are active in how we understand ourselves, others, and the world. This paper draws out the implications and risks of nostalgic and utopian modes of thought to suggest that their mobilization is problematic in education as it directs education’s sight to a distant, illusory past and to an imagined future. The impact of this is an inadequate account for the lived realities of the present. By drawing on feminist epistemology and the work of Jacques Rancière, the paper proposes that a radical attending to the “now,” coupled with a politics of location, offers a way for educational theory and practice to engage its relationship to past, future, and present.
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Noble, Tim. "Nowhere is Better than Here: The Strengths and Weaknesses of Early Sixteenth Century Utopias." Perichoresis 16, no. 1 (April 1, 2018): 3–20. http://dx.doi.org/10.2478/perc-2018-0001.
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Abstract This article examines the utopian vision present in the eponymous work by Thomas More and in the early Anabaptists. In the light of the discussion on the power and dangers of utopian thinking in liberation theology it seeks to show how More struggled with the tension between the positive possibilities of a different world and the destructive criticism of the present reality. A similar tension is found in early Anabaptist practices, especially in terms of their relationship to the state and their practice of commonality of goods. The article shows that that all attempts to reduce visions of a better world to a particular setting end up as ideological.
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Webb, Darren. "Educational archaeology and the practice of utopian pedagogy." Pedagogy, Culture & Society 25, no. 4 (February 21, 2017): 551–66. http://dx.doi.org/10.1080/14681366.2017.1291534.
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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation." Utopian Studies 35, no. 1 (March 2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.
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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relationship between niche and transformation, between monastic cell and utopia, as such a refigurative practice.
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Mueller, Gabriele. "Education (Documentaries) and Utopian Thinking." Seminar: A Journal of Germanic Studies 60, no. 2 (May 1, 2024): 162–81. http://dx.doi.org/10.3138/seminar.60.2.5.
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This article examines three films that comment on public education in Germany. Berlin Rebel High School (Alexander Kleider, 2016 ), Die Kinder der Utopie (Hubertus Siegert, 2019), and Herr Bachmann und seine Klasse (Maria Speth, 2021 ) are German documentaries that present a critique of the current educational system and, at the same time, allow glimpses into classrooms that offer alternative educational models. All three films align themselves with the educational theories of utopian, radical, or critical pedagogies and embrace an approach to education that rejects the definition of a static end goal and emphasizes the unfinished, continuous nature of pedagogical practice. In the films’ examples, education’s utopian dimension resides in the process of striving for positive change, in the critical analysis of the present and the purposeful and collaborative action of learners and educators to change it for the better. The analysis of the formal, narrative, and paratextual strategies of the documentaries shows that critical hope is generated by the films on two levels, first, through the portrayal of concrete examples of alternative pedagogical practices and, second, through the films’ participation in the educational process.
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Suess, Paulo. "Por uma “Terra sem Mal”. Mito guarani e Campanha da Fraternidade 2002." Revista Eclesiástica Brasileira 61, no. 244 (December 31, 2001): 854. http://dx.doi.org/10.29386/reb.v61i244.2067.
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Entre todos os povos existe um imaginário utópico que inspira a construção de uma nova sociedade. “Mito” e “história”, “escatologia” e “esperança”, “sonho” e “utopia” – eis algumas questões que – a partir da Campanha da Fraternidade 2002, com o lema “Por uma terra sem males” e o tema “Fraternidade e Povos Indígenas” – nos instigam a buscar um sentido comum entre povos indígenas e sociedades não-indígenas na afirmação da diferença; um sentido articulado em torno de um projeto de vida, na prática da sororidade. A luta indígena articulada com a causa dos pobres de hoje revela que os 500 anos não abortaram a utopia. Assistimos à gestação de uma consciência mundial e a emergência de um Terceiro Sujeito que permitem novamente falar de utopias e projeto alternativo. O Monte Pascoal é não somente um monte de desespero; é também um monte de alianças e transfiguração. A partir do mito “Terra sem Mal” do povo Guarani, o A. procura com um certo realismo reconstruir a ambivalência e, ao mesmo tempo, a relevância histórica do mito e do Evangelho. Abstract: Among all people an Utopian imaginary exists that inspires the construction of a new society. “Myth” and “history”, “eschatology” and “hope”, “dream” and “Utopia” – here are some subjects that – starting from the Fraternity Campaign 2002, with the slogan “For an are earth without evils” and the theme “Fraternity and Indigenous People” – urge us to look for a common meaning among indigenous people and non-indigenous societies in stating differences; a meaning articulated around a life project, in practice of sorority. The indigenous fight articulated with the cause of the poor today reveals that 500 years didn’t abort the Utopia. We watched the gestation of a world conscience and the emergence of a Third Subject that allows speaking of Utopies and alternative project again. Monte Pascoal is not only a mount of despair; but also a mount of alliances and transfiguration. Starting from the myth “Earth without Evil” of the Guarani people, the A. seeks with a certain realism to rebuild the ambivalence and, at the same time, the historical relevance of myth and Gospel.
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Kuźmicz, Karol. "PRAWO W UTOPII KOMUNISTYCZNEJ. ZARYS PROBLEMATYKI." Zeszyty Prawnicze 11, no. 4 (December 19, 2016): 255. http://dx.doi.org/10.21697/zp.2011.11.4.11.
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LAW IN THE COMMUNIST UTOPIA. AN OUTLINE OF TOPIC Summary The Communist Utopia is strictly connected with the philosophical concepts of Karl Marx and Friedrich Engels in the 19th century. It is based on historical and dialectical materialism, which were later developed by younger philosophers who created Communist ideology. The scientific character of Communism was stressed and they claimed that it is possible to reach Communism, which will be the highest achievement of social development of progressive mankind. According to XI thesis about Ludwig Feuerbach “the philosophers have interpreted the world in many ways, but the clue problem is to change the world”. In order to change the world law was supposed to be used, because the philosophers claimed that it is easier to create a new man and new world than to adapt the system to people. The transition to Communism, with its first phase called „real socialism”, was connected with the fight of classes, which was supposed to be sharper and sharper. In this fight the law had to be both sword and shield on the way to Communism. The law was used as a tool in this fight against „relics of capitalism” such as: counter-revolution, imperialism, non-socialist attitude towards ownership and labor, nationalistic prejudices, religion and many other relics of capitalism. The Communist ideology presumed that reaching the power would be achieved by the revolution. In political and legal practice the ideology was totalitarian. The Communist system has elaborated its own theory of state and law, according to which the law was regarded as a tool for rulers, who wanted to achieve their own goals (often Utopian). The revolutionary movement tried to preserve the changes by binding law. As a result of it the law was instrumentally treated by the regime, which itself was above the law. The Communism, which as a presumption was not Utopian, has occurred to be anti-Utopian (so called negative Utopia). According to Leszek Kołakowski, the Communism was a “total lie” from the beginning. The highest point of the Communist Utopia was a presumption that at the end of the revolution the state and law will not be necessary any more. The non-class society will reach Communist paradise on the earth.
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Clear, Nic. "Utopian Geometries: Turning Forms and the (Science) Fictions of Utopian Architecture." Architectural Design 93, no. 5 (August 30, 2023): 112–19. http://dx.doi.org/10.1002/ad.2981.
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AbstractIt is possible to give previous artworks by other artists a new lease of life as the prima materia for further artistic endeavour. Architects Clear + Park, based in West Yorkshire, have been doing just this with a sculpture by the renowned artist Barbara Hepworth – not by renovating or relocating it, but in an act of digital appropriation. Having 3D scanned it, they manipulated the point clouds produced, to create new forms, vectors and speculative interventions of their own originality. Nic Clear, a co‐founder of the practice, explains how.
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Fyodorova, Maria. "Political Practices of Progressivism." ISTORIYA 12, no. 10 (108) (2021): 0. http://dx.doi.org/10.18254/s207987840017711-1.
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The main subject of the article is progress as a concept and as a political practice. Starting from the idea of a close relationship between the historical and political sections of the social consciousness of the era, the author shows how the emergence and evolution of the concept of progress in the modern era influenced the formation of political practices in the era of modernity through the creation of political projects within the framework of various ideologies. It is shown that changes in the perception of historical time in the second half of the twentieth century led to a significant transformation in the understanding of progress and its transformation from one of the central categories into “myth”, “utopia”, etc. and, accordingly, to the modification of political practices. Today's progressivism is a very complex interweaving of political concepts and practices that are gradually losing their historical optimism and are turned rather not to creating a utopian project for a bright future, but to developing specific programs to minimize the risks of modern civilization.
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Booth, Ken. "Security in Anarchy: Utopian Realism in Theory and Practice." International Affairs (Royal Institute of International Affairs 1944-) 67, no. 3 (July 1991): 527. http://dx.doi.org/10.2307/2621950.
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Robinson, Andy. "Book Review: Political Theory: Utopian Politics: Citizenship and Practice." Political Studies Review 11, no. 1 (January 2013): 82–83. http://dx.doi.org/10.1111/1478-9302.12000_13.
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Wieczorek, Krzysztof T. "In Defence of Utopia: Józef Tischner’s Thinking about the Social Ethos." Philosophy and Canon Law 8, no. 1 (January 26, 2022): 1–24. http://dx.doi.org/10.31261/pacl.2022.08.1.02.
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An important trend in Tischner’s philosophical output was the observation of the phenomena that would occur in the current social life of Poles. The trend gained particular significance at the turn of the 1970s and the 1980s, when the processes that finally led to the systemic transformation began. During this period, Tischner made a successful attempt to reconstruct the Polish social ethos. It turned out that its integral element is the presence of utopian projects to rebuild the social order in the country. Tischner stated in his analyses that these utopias play a constructive role in the social life because they motivate people to engage in the political struggle for deep system reforms. The article presents the content of Tischner’s reconstruction of Polish utopias from the 1970s and the 1980s and the correlation between social ethics, ideological discussions, and political practice of the declining period of the Polish People’s Republic.
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Nicholson, Matthew. "Re-Situating Utopia." Brill Research Perspectives in International Legal Theory and Practice 1, no. 4 (October 25, 2018): 1–113. http://dx.doi.org/10.1163/24522058-01030004.
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AbstractThis article considers utopian international legal thought. It makes three inter-connected arguments. First, it argues that international law and international legal theory are dominated by a ‘blueprint’ utopianism that presents international law as the means of achieving a better global future. Second, it argues that such blueprintism makes international law into what philosopher Louis Marin describes as a “degenerate utopia” – a fantastical means of trapping thought and practice within contemporary social and political conditions, blocking any possibility that those conditions might be transcended. Third, it argues for an iconoclastic international legal utopianism – Utopia not as a ‘blueprint’ for a better future, operating within the confines of existing social and political reality, but as a means of seeking to negate and exit from that reality – as the only way to maintain the idea that international law offers a path towards a truly better future.
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Sarbanes, Janet. "The Shaker “Gift” Economy: Charisma, Aesthetic Practice and Utopian Communalism." Utopian Studies 20, no. 1 (January 1, 2009): 121–39. http://dx.doi.org/10.2307/20719932.
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Abstract This article considers the Shakers' vibrant, expressive culture, which they referred to as “gifts” ("the gift of song,” “the dancing gift,” “the whirling gift,” and so on), as the source and sustenance of their charismatic communalism. Drawing on Max Weber's discussion of charisma and institution, and Marcel Mauss's famous description of the “gift economy,” I argue that Shaker society harbored a deep flexibility towards and admiration for creativity that allowed charismatic relations to co-exist alongside a strict top-down organization, and indeed, to take precedence at moments when the reinvigoration of social bonds was of crucial importance to the sect's continuance
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Sarbanes, Janet. "The Shaker “Gift” Economy: Charisma, Aesthetic Practice and Utopian Communalism." Utopian Studies 20, no. 1 (January 1, 2009): 121–39. http://dx.doi.org/10.5325/utopianstudies.20.1.0121.
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Abstract This article considers the Shakers' vibrant, expressive culture, which they referred to as “gifts” ("the gift of song,” “the dancing gift,” “the whirling gift,” and so on), as the source and sustenance of their charismatic communalism. Drawing on Max Weber's discussion of charisma and institution, and Marcel Mauss's famous description of the “gift economy,” I argue that Shaker society harbored a deep flexibility towards and admiration for creativity that allowed charismatic relations to co-exist alongside a strict top-down organization, and indeed, to take precedence at moments when the reinvigoration of social bonds was of crucial importance to the sect's continuance
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Abramson, Larry. "Hybridity and the Unifying Space of Painting: Larry Abramson in Conversation with Theolonius Marx." Poetics Today 44, no. 4 (December 1, 2023): 665–75. http://dx.doi.org/10.1215/03335372-10824240.
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Abstract While the drive toward homogeneous and pure visual languages was at the foundation of early twentieth-century utopian modernist art systems, the Dadaist and Surrealist reaction to this utopianism took the form of extreme and often violent hybridity. Marcel Duchamp's 1913 “readymade” of a bicycle wheel placed atop a kitchen stool is a paradigmatic manifestation of the linguistic hybridity characteristic of post-utopian twentieth-century art. In the 1920s Francis Picabia made paintings constructed of separate and discrete layers of images, which, when viewed together, produced an unsettling visual “monster.” Picabia's practice of superimposition was a significant forerunner of prevailing contemporary practices in postmodern painting. In his essay “Postmodernism, or the Cultural Logic of Late Capitalism,” philosopher Fredric Jameson (1991) identifies pastiche as one of the main characteristics of cultural production in the age of postmodernism. Pastiche is defined as a work of art consisting of motifs borrowed from one or more sources, an incongruous hodgepodge of materials, forms, and images. In this age of pastiche, what are the options open to artists—to endlessly quote, imitate, or parody existing images and styles, or to construct a new and significant system of meaning? To discuss the centrality of the principle of hybridity in postmodern art—and in my own artistic practice of the past fifty years—I summoned Theolonius Marx, a fiction of my imagination who helped me handle the dilemmas of conceptual art in the 1970s. In this “conversation,” Theolonius and I ponder how hybridity has placed a challenge to utopian modernist concepts, and what the conditions are for it to thrive today as a relevant and sustainable medium.
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Jackson, Maghan Molloy. ""Reading Too Much into It": Affective Excess, Extrapolative Reading, and Queer Temporalities in MCU Fanfiction." JCMS: Journal of Cinema and Media Studies 63, no. 1 (September 2023): 30–52. http://dx.doi.org/10.1353/cj.2023.a910958.
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abstract: This article engages José Esteban Muñoz's concept of queer utopian temporality through the heuristic of fanfiction. Beginning with a discussion of accusations of "excessive reading" as a normalizing disciplinary tactic of media viewership, I problematize representations of LGBT+ experience in mainstream television and cinema through Muñoz's figuration of "straight time." I then turn to close readings of several fannish texts created in conversation with the 2014 Marvel Cinematic Universe film Captain America: The Winter Soldier (Anthony Russo and Joe Russo) to demonstrate fanfiction's utility in imagining queer utopian temporalities through the practice of "reading too much into" extant narrative media texts.
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Su, Ping, Mingwen Xiao, and Xianlong Zhu. "Rethinking utopian and dystopian imagination in island literature and culture." Island Studies Journal 17, no. 2 (November 2022): 3–12. http://dx.doi.org/10.24043/isj.392.
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The trope of the utopian island occurs in a variety of cultural traditions. For example, in the West, the literary imagination of ideal islandness made manifest an imperialist rhetoric and contributed to European exploration and colonization. The tension between utopia and dystopia is an intrinsic feature of Western utopian island imaginations, which were complicit in colonial exploitation and oppression. Western models of island utopias and dystopias have been imposed on non-Western cultures, whose scholars have engaged in decolonial practices by adapting, reshaping, and transforming these conceptualizations. This special section, demonstrating the inherent intercultural qualities of utopian and dystopian island visions from diverse cultural traditions, contributes to decolonization efforts in island studies.
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Tombaz, Hande. "Superstudio: A Utopia-Driven Projective Architecture." Dimensions. Journal of Architectural Knowledge 1, no. 1 (May 8, 2024): 1–14. http://dx.doi.org/10.14361/dak-sup-002.
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This article will address the claim that Superstudio works, which were part of the reflections of the 1960s’ and 1970s’ search for a new world order regarding architecture, contrary to the widely held view, present a utopia-driven projective architectural approach, rather than a complete rejection of architectural practice. In this context, the members’ work in various fields, belonging to the period after the dissolution of the group, can be seen as a reflection of the theoretical perspective that they had formed up to that day in practice, rather than as a renunciation or defeat. This assessment, which we will consider on the basis of »the constitutive potential of utopian thinking and imagination«, is intended to be a reference for ongoing debates surrounding the relationship between architectural thought and practice. Finally, in this text, which is constructed from cross-references between the group’s own discourses and various critical architectural discourses, it is proposed that Superstudio should be interpreted as an intellectual manifestation of a projective architectural approach, rather than a mere intellectual approach. Such an assessment not only introduces a new interpretation of the group’s work, but also enables a reconsideration of the concept of »projective« regarding the engagement of theory and practice in architecture.
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Gordon, Avery F., Katherine Hite, and Daniela Jara. "Haunting and thinking from the Utopian margins: Conversation with Avery Gordon." Memory Studies 13, no. 3 (June 2020): 337–46. http://dx.doi.org/10.1177/1750698020914017.
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Avery Gordon’s work exceeds the limits of disciplinary boundaries and so does her practice. She uses the term ‘itinerant’ to describe her strategies of inhabiting multidisciplinary spaces and of critiquing the worlds, peripheries and fractures produced by racial capitalism. Gordon moves as an intellectual itinerant, creating multidirectional and interdisciplinary dialogues as a sociology scholar at the University of California, Santa Barbara, while also collaborating with artist. Since 1997, Gordon speaks as a public intellectual on her KCSB FM radio programme, ‘No Alibis’, co-hosted with Elizabeth Robinson. She is also a visiting professor at the Birkbeck School of Law, University of London. In the tradition of critical thinkers, Gordon’s work starts from a sense of urgency, exposed and developed in different ways in her major works, including her path-breaking book Ghostly Matters: Haunting and the Sociological Imagination (University of Minnesota Press), her teaching and writing on prisons and the carceral system, and her most recent book The Hawthorn Archive: Letters from the Utopian Margins (Fordham University Press). In January 2018, we invited Gordon to Santiago, Chile’s Museum of Memory and Human Rights, to deliver the talk, ‘Pensar desde los Márgenes Utópicos/Haunted Futures: The Utopian Margins’. Gordon also took a guided visit through Chile’s Estadio Nacional Memoria Nacional/National Stadium National Memory site. Here is an extended conversation on the topics that frame her work, like ghosts, haunting and utopia, and on questions that emerge from the memory studies field and that are of concern to our special issue.
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Wang, Cunxi. "Utopian Romantic Social Belief Recognition, Recognition, and Practice Self-Generation Mechanism." International Journal of Psychophysiology 168 (October 2021): S53. http://dx.doi.org/10.1016/j.ijpsycho.2021.07.159.
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Wang, Cunxi, QiuChen Xu, Gang Shu Dai, and Qiang Zhu. "Utopian Romantic Social Belief Recognition, Recognition, and Practice Self-Generation Mechanism." International Journal of Psychophysiology 168 (October 2021): S219. http://dx.doi.org/10.1016/j.ijpsycho.2021.07.591.
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Terracciano, Alda. "Hybridity in the Utopian City: A multisensory performance practice in action." Performance Research 25, no. 4 (May 18, 2020): 54–55. http://dx.doi.org/10.1080/13528165.2020.1842031.
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Kohli, Amor. "Questioning as utopian practice in Edward (Kamau) Brathwaite’s Rights of Passage." Journal of Commonwealth Literature 47, no. 3 (September 2012): 411–27. http://dx.doi.org/10.1177/0021989412456466.
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Daniel, Antje. "“A simple post-growth life”: The Green Camp Gallery Project as Lived Ecotopia in Urban South Africa." Utopian Studies 33, no. 2 (July 1, 2022): 274–90. http://dx.doi.org/10.5325/utopianstudies.33.2.0274.
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ABSTRACT Utopias in Africa is an emerging academic field. While we are witnessing an increasing number of fictional and ideological utopias, little attention is paid to lived utopias. The Green Camp Gallery Project is such a lived utopia, which predominantly strives for realizing desired future imaginations in daily practices. Localized in the urban context of Durban (South Africa), in a derelict house in the industrial area, the Green Camp strives for a “simple post-growth life,” which is closely related to nature and the philosophy of Ubuntu. In so doing, the Green Camp responds to the overlapping crisis of urbanity and offers an alternative future aspiration. The Green Camp is not perfect and it is not able to solve the deep problems of South African society, but it offers an “island” of hope and imagination in a challenging urban environment. At the same time the lived utopia reveals the agency of the urban marginalized and contradicts widespread assumptions concerning environmentalism. Based on a qualitative study, the article takes an unusual perspective by analyzing the imagination of lived utopia in an emerging utopian hotspot—Africa.
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Changizi, Parisa. "“Permanent Revolution” to Effect an Ever-Evasive (Ecological) Utopia in Ursula K. Le Guin’s The Dispossessed: An Ambiguous Utopia." ELOPE: English Language Overseas Perspectives and Enquiries 17, no. 2 (November 5, 2020): 117–36. http://dx.doi.org/10.4312/elope.17.2.117-136.
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This article aims to analyse Ursula Le Guin’s The Dispossessed: An Ambiguous Utopia from an ecological perspective. In her ecologically conscious story, Le Guin explores the (ironic) manifestation and repercussions of humanity’s environmental fear, the virtues and ills of an ever-evasive ecological utopian society that is paradoxically informed by eco-friendly and ecophobic propensities in its pursuit of freedom through the vigorous practice of the art of dispossession, and the possibility of transcending the hyper-separated categories of difference that include the human/non-human dichotomy. What Le Guin seeks in her fictional effort above all is a permanent revolution advocating a never-ending diligent and earnest endeavour to effect an improved, preferable society with a revised awareness of its relations to its human and non-human Others, free from the ethic of exploitation rather than a promotion of an already achieved perfect state.
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Sordini, Jo. "Is there such thing as a queer illustration practice?" Journal of Illustration 9, no. 1 (March 30, 2023): 87–100. http://dx.doi.org/10.1386/jill_00050_1.
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This article defines and explores a set of methodologies for image-making that can be labelled as queer, based on concepts from queer and feminist theorists such as Jack Halberstam, José Muñoz or Donna Haraway. In order to do so, it builds on the author’s own artistic practice and lived experience and references the work of various artists within the fields of visual and performative arts. Amongst others, it discusses the conceptual frames of queer failure, drag as assemblage and utopian world-building and the ways in which they exist as artistic methodologies specifically within the field of image-making and illustration.
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Elazar, Gideon. "Imagining the Jubilee: Modern Jewish Utopias from the Inception of Zionism to the Existential Turn." Moreshet Israel 21, no. 2 (2023): 141–66. http://dx.doi.org/10.26351/mi/21-2/1.
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The commandment to observe the Jubilee year, which appears in the final chapters of Leviticus, is a multifaceted riddle. The Talmud claims that observance of the Jubilee ceased with the expulsion of the Israelite tribes 2,700 years ago, implying a complete lack of oral traditions on the subject. However, despite its absence from Jewish practice and actual memory, the Jubilee played a central role in Jewish utopian thought on ownership, property, and the relationship with the Land of Israel. The rise of modern Zionism witnessed a flowering of utopian thinking inspired by the Jubilee. Herzl, Jabotinsky, and other Zionist thinkers offered modern interpretations of the Jubilee, intended to serve as the foundation of the model society they aimed to create. In recent decades, discussion of the Jubilee has become a battleground between liberal and conservative thinkers, who have attempted to frame the commandment as a mechanism of social and economic reform or as a means to strengthen private ownership respectively. This article addresses modern interpretations of the Jubilee from the early Zionist writers to the present, exploring the various ways in which Jubilee utopias have been employed as a source of inspiration for a newly constructed social and economic ethos. Following this analysis, I offer a new, existential interpretation of the Jubilee for the 21st century. I suggest a reading of the act of return to ancestral land every fifty years in the context of the global and virtual era, specifically drawing on the process described by Zygmunt Bauman (1998) as the great war of independence for space.