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Critical analysis of thomas more utopia
Critical analysis of thomas more utopia
Utopia as a social model
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Thomas More’s Impact on Humanism and Socialism
The socialist movement began with the coining of the term in 1832 in France, concurrently with the revolution in England (Birth of the Socialist Idea). Thomas More was born in 1478 and Utopia was published over 300 years before this uprising, yet there is much parallelism in Thomas More’s humanism and the socialism that is moderately practiced throughout the world. DEFINITION OF HUMANISM (ENGLISH BOOK), whereas socialism is a societal and governmental system based on equality and social justice that requires government intervention in economic affairs (Socialism). This is where the differences end. Although socialism was not defined as an ideology, Thomas More’s lifestyle, along with the values, norms, and laws implemented in the fabricated culture of Utopia, coincide with aspects of socialism, illustrating the progression of humanism into socialism by the subliminal visionary on the humanist movement.
More’s life portrays inadvertent correlations to socialist characteristics. One trait of socialism is adhering to non-violent restraint (Democratic Socialism). More displays this in his well-formed, diplomatic defense on his trial of refusing to acknowledge King Henry VIII’s declaration of supremacy of the Church of England (Utopia & Utopian Literature). This is a representation of peaceful restraint that was incorporated into More’s life; because of his strong religious background, he does not believe in warfare and the better way to prove him is through facts and educated arguments. Another aspect of socialism is the emphasis on the working class (Democratic Socialism). More exemplifies this when he became a patron of the poor after his father was thrown in jail (Jokinen). This s...
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...Literature: Sir Thomas More Biography: Life of Sir Thomas More - CliffsNotes." Get Homework Help with CliffsNotes Study Guides - CliffsNotes. Web. 22 Mar. 2010. .
Jokinen, Anniina. "The Life of Sir Thomas More (1478-1535) [Biography for the Tudor Writer, Statesman, Philosopher, and Advisor to King Henry VIII]." Luminarium: Anthology of English Literature. Web. 22 Mar. 2010. .
Loughran, Hugh. "Catholic Insight : Saints : Thomas More and John Fisher: Declared Saints Seventy Years Ago." Catholic Insight Home. July & Aug. 2005. Web. 22 Mar. 2010. .
More, Thomas. Utopia. Trans. Clarence H. Miller. Yale UP, 2001. Print.
Utopia is a term invented by Sir Thomas More in 1515. However, he traces the root two Greek words outopia and eutopia which means a place does not exist and a fantasy, invention. It is widely accepted that Plato was to first to picture a utopian order. In his masterpiece, “Republic”, he formed the principles of ideal commonsense and his utopia (Hertzler, 1922:7). After the classical age, Sir Thomas More assumed to be the first of the utopian writers in early modern period. As a humanist, he gave the world in his “Utopia” a vision of a perfect communistic commonwealth (the history of utopian thought). Utopia’s influence on contemporary and rival scholars is so deep that it has given its name to whole class of literature. Following the appearance of More’s Utopia, there was a lack of Utopian literature for nearly a century (Hertzler, 1922:7). This period ended with the works of Francis Bacon, Campanelle and Harrington. These early modern utopians, being the children of Renaissance, filled with a love of knowledge and high respect for the newly truths of science. Thus, they believed that the common attainment of knowledge means the largest participation of all members of society in its joys and benefits. After the period of early Utopians, continuation of a sprit of French Revolution and initial signs of industrial revolution resulted in the emergence of a new group of Utopians called Socialist Utopians (Hertzler, 1922: 181). The word “Socialism” seems to have been first used by one of the leading Utopian Socialists, St Simon. In politics utopia is a desire that never come true neither now nor afterwards, a wish that is not based on social forces (material conditions and production) and is not supported by the growth and development of political, class forces. This paper discusses the validity of this claim, tries to present and evaluate the political reforms, if any, offered by Socialist Utopians.
...and, “I don’t believe this had to happen”(144). At least twice Sir Thomas More made poor choices and put himself into bad situations in the play, which ultimately took him closer and closer to his death.
Sir Thomas More, “The History of King Richard III” in Richard III A Source Book, Keith
When one reads the story, initially they would consider More as a wise and religious man, who wouldn’t even harm a fly. He was deeply respected for he was quite intelligent, in the aspect that he was a lawyer and knew the business of politics well. More was considered wise. He had his own ideas of things, and he seems to know what is best for everyone. However, it was his philosophies and his strong faith in the Church, the King, and in God that got him prosecuted.
Socialism as defined by the parameters of the post revolution into the pre industrial period was the nearly universally marked by the race to empower the working class. Yet, within this broad definition of socialism, Karl Marx, Gracchus Babeuf, and Robert Owen differ in their views of a utopian society and how it should be formed. It was to be their difference in tradition that caused their break from it to manifest in different forms. Although they had their differences in procedure and motive, these three thinkers formed a paradigm shift that would ignite class struggle and set in motion historical revolutions into the present. Within their views of a utopian community, these men grappled with the very virtues of humanity: greed versus optimism.
The Humanist movement and the Scientific Revolution find their own haven in Utopia and New Atlantis. Written approximately one hundred years apart, these works clearly identify the attitudes of both the writers and of European society at that time. While Francis Bacon embodies the spirit of ingenuity and experimentation, Thomas More clearly illustrates the benefit of a communal society in the heart of a productive and virtue driven community. All the while, however, each author clearly shows the flaws of European society at that time. These aspects are what deliver the historical significance of the ideological movements of the 16th and 17th centuries, and will continue to do so for centuries to come.
This clearly demonstrates the fact that More knew what he was on about and wasn’t going to go against his beliefs for the sake of living. More strongly believed in the church and the Head of the Church, the Pope. He sustained in doing what you feel right in your heart, not what people tell you. More knew that if he stayed alive, it would have been sufferable, living in jail for the rest of his life, no job and little sight of family. He did what he thought was right. “ I do no harm, I say none harm, I think none harm. And if this be not enough to keep a man alive, in good faith I long not to live”(pg. 97)
First, the people of More's Utopia have a complex communism compared to our modern neo-fascist culture. In Utopia, the government owns the business world. The government forces men to work the land in two-year stints. In modern society, the government does not own the economy but it does control the economy. The government does not make men be farmers but it does tell farmers how much to grow. Furthermore, it penalizes those who disobey its command.
Although Thomas More was among the most famous English humanists, Wilcox writes in In Search of God and Self that he did not hold humanism as the center of most of his writings, staying with medieval themes of religion. To this Thomas More might respond that a deep devotion to the Christian religion and a belief in the need for reform coupled with a humanistic perspective were at the heart of his writings. This would place More at the center of Northern humanists who believed that a classical education, especially including the original writings of the early Church fathers, would lead to a more deeply pious, spiritual person and a better society. While Italian humanists focused on the individual person, More focused on the betterment of
In order to maintain a society free of social inequality both authors set up a civilization based on strict societal structure. In More’s Utopia, a system was set up so that all work was completed.
Sir Thomas More wrote this story exactly in the time when Europe was religiously being torn apart by conflicts and revolutions such as the reformation, that caused “the separation of the Christians of western Europe into Catholics and Protestant” (khanacademy). Religion as a whole was as a consequence, an important and hot topic to discuss at the time considering all that is going on. I wonder why Hythloday spent so much time and effort discussing that matter with the narrator. It was rather dangerous to talk too controversially about religion during that period. The Author, by expressing himself through a fictional monotheist but laic polity in which the inhabitants all believe in a single Power, God and governed by specific moral code laws
He uses the characters to bring about points that went against common thought at the time. More does give some insight to his thoughts when he says, “When Raphael had finished his story, I was left thinking that not a few of the laws and customs he had described as existing among the Utopians were really absurd” (p. 106). More explains these things consisted of war, religion, and other smaller customs. More next says that “… my chief objection was to the basis of their whole system, that is, their communal living and moneyless economy” (p. 106). It is clear here that More was not completely for the Utopian society. He even goes as far as dismissing the communal practices which is the basis of the entire society in the first place. It makes sense since he was heavily involved in the Roman Catholic Church and an important figure. Much of Utopia goes completely against the norms that were set by 1516 in England. More also ends book II by stating, “Meantime, while I can hardly agree with everything he said… I freely confess that in the Utopian commonwealth there are very many features that in our own societies I would wish rather than expect to see” (p. 107). More is showing that even though he doesn’t agree with many of the aspects of Utopia, that it isn’t all bad. The only problem is that More poses the practices he likes with wishful thinking and not practicality. According to More,
To understand the relationship, the two books must be contextualized. An important part of contextualization is to understand the role of Plato in both the period of Humanism and, within that, in the life of Thomas More. On the one hand, More, like many of his counterparts of the period, "had enjoyed good humanist [education] and retained a powerful love of classical literature" (Rice 141). To further complicate matters, though, although he was a politician, he was also a devout Christian who "secretly wore a hairshirt until the day before he died" (Turner/More 14). More specifically, More was a devout Catholic who was executed because he refused to take an oath swearing loyalty to Henry VIII, after the split of the Church of England, over the pope. His religiosity makes some of the differences between the Republic and Utopia more understandable.
Utopia is a reflection of More’s thoughts, feelings and opinions on politics and society at the time. While it may appear that Utopia is a representation of More’s ideal society and world, only some aspects are supported and agreed upon by More. He generally opposes and objects to certain trends of the Utopian society which he feels are ‘ridiculous.’ Despite this More still provides a comment on the social standards, ethics, operations and functions of the time. In doing this he presents his passion of ideas and art.
Sir Tomas More’s Utopia indirectly criticizes fifteen hundredth European catholic society of corruption, violence, poverty and of inequality. As a lord chancellor to Henry VIII, Thomas More was well aware of these problems and wrote a satire to propose his awareness in a carful manner, as we can see his hesitation to publish the book on his letter to Peter Giles especially when he described his “two minds” (More, 8). To criticize the problems of his times on a safe platform, he created a fictional character Raphael Hythloday, who is wise and knowledgeable of new places from the sailing experience with Amerigo Vespucci. This not only reflects the times in which people stepped out their voyages to the New World but also provides a foil to the European society—the