Utopianism

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Uchronia: Uchronie (l'utopie dans l'histoire), esquisse historique apocryphe du développement de la civilisation européenne tel qu'il n'a pas été, tel qu'il aurait pu être, Uchronia.net , retrieved 2011-10-01 , reprinted 1988, ISBN 2-213-02058-2. Hypothetical utopias focus on, among other things, equality in categories such as economics, government and justice, with the method and structure of proposed implementation varying according to ideology. [2] Lyman Tower Sargent argues that the nature of a utopia is inherently contradictory because societies are not homogeneous and have desires which conflict and therefore cannot simultaneously be satisfied. To quote: To portray the future in the language of the present may well be to betray it. A truly radical change would defeat the categories we currently have to hand. If we can speak of the future at all, it follows that we are still tied to some extent to the present. This is one reason why Marx, who began his career in contention with the middle-class utopianists, steadfastly refused to engage in future-talk. The most a revolutionary could do was to describe the conditions under which a different sort of future might be possible. To stipulate exactly what it might look like was to try to programme freedom. If Marx was a prophet, it was not because he sought to foresee the future. Prophets – Old Testament ones, at least – aren’t clairvoyants. Rather than gaze into the future, they warn you that unless you feed the hungry and welcome the immigrant, there isn’t going to be one. Or if there is, it will be deeply unpleasant. The real soothsayers are those hired by the big corporations to peer into the entrails of the system and assure their masters that their profits are safe for another 30 years. We live in a world that seeks to extend its sovereignty even over what doesn’t yet exist. Marx nowhere suggests that post-capitalist societies would be free of psychopaths, free-loaders or Piers Morgan-types

Nesse, Randolph (2019). Good Reasons for Bad Feelings: Insights from the Frontier of Evolutionary Psychiatry. Dutton. pp.172–176. ISBN 978-1101985663. utopism was a common type of thinking at the dawn of human civilization. We find utopian beliefs in the oldest religious imaginations, appear regularly in the neighborhood of ancient, yet pre-philosophical views on the causes and meaning of natural events, the purpose of creation, the path of good and evil, happiness and misfortune, fairy tales and legends later inspired by poetry and philosophy ... the underlying motives on which utopian literature is built are as old as the entire historical epoch of human history. ” [15] In ourselves alone the absolute light keeps shining, a sigillum falsi et sui, mortis et vitae aeternae [false signal and signal of eternal life and death itself], and the fantastic move to it begins: to the external interpretation of the daydream, the cosmic manipulation of a concept that is utopian in principle." — Ernst Bloch Today’s utopians are less interested in sex than in the economy—specifically, in hastening the downfall of capitalism. More than a century and a half after Marx and Engels predicted that capitalism would collapse under the weight of its own contradictions, contemporary neo-Marxists maintain a dogged faith in the ephemerality of the modern economic system. “The starting point of the entire analysis is that capitalism is going to end,” Peter Frase, an editor at Jacobin, writes in an upcoming book, “Four Futures: Life After Capitalism.” We can think of these two ambitions—reinvented sex and a remade economy—as the twin pillars of the utopian project.

El País de Karu o de los tiempos en que todo se reemplazaba por ot

a b Sargent, Lyman Tower (2005). Rüsen, Jörn; Fehr, Michael; Reiger, Thomas W. (eds.). The Necessity of Utopian Thinking: A cross-national perspective. Thinking Utopia: Steps into Other Worlds (Report). New York: Berghahn Books. p.11. ISBN 978-1-57181-440-1. Such moments—along with the repeated tensions over sex, property, and labor, which rent nearly all these places—are reminders that their inhabitants, for all their efforts at transcendence, stubbornly remain status-seeking, gene-propagating, and, quite simply, selfish creatures. As one member of Oneida wrote, in a lucid assessment of the community’s decline, “Every serious student of social problems has discovered that possessiveness in sex and family relations makes economic communism unattainable.” There is an element of reinventing the wheel here, a sense that Oneida, in its crawl toward monogamy, dynastic families, and mercantile (and mercenary) capitalism, was simply reverting to something like a human mean. The circle of our aspirations is not easily reconciled with the square of our human propensities. Over and over, optimistically and stubbornly, commendably but maybe also a bit foolishly, utopia just seems to take a long and circuitous route to the same, inevitable destination. The Blazing World (1666) by Margaret Cavendish – Describes a utopian society in a story mixing science-fiction, adventure, and autobiography. [3]The Oneida Community, founded by John Humphrey Noyes in Oneida, New York, was a utopian religious commune that lasted from 1848 to 1881. Although this utopian experiment has become better known today for its manufacture of Oneida silverware, it was one of the longest-running communes in American history. The Amana Colonies were communal settlements in Iowa, started by radical German pietists, which lasted from 1855 to 1932. The Amana Corporation, manufacturer of refrigerators and household appliances, was originally started by the group. Other examples are Fountain Grove (founded in 1875), Riker's Holy City and other Californian utopian colonies between 1855 and 1955 (Hine), as well as Sointula [22] in British Columbia, Canada. The Amish and Hutterites can also be considered an attempt towards religious utopia. A wide variety of intentional communities with some type of faith-based ideas have also started across the world. Vril, the Power of the Coming Race (1871) by Edward Bulwer-Lytton is an utopian novel with a superior subterranean cooperative society. [3] Gloriana, or the Revolution of 1900 (1890) by Lady Florence Dixie – The female protagonist poses as a man, Hector l'Estrange, is elected to the House of Commons, and wins women the vote. The book ends in the year 1999, with a description of a prosperous and peaceful Britain governed by women. [28] The Greek poet Hesiod, around the 8th century BC, in his compilation of the mythological tradition (the poem Works and Days), explained that, prior to the present era, there were four other progressively less perfect ones, the oldest of which was the Golden Age. Hunt, John Hale (1862). The Honest Man's Book of Finance and Politics: Showing the Cause and Cure of Artificial Poverty, Dearth of Employment, and Dullness of Trade. New York City: John Windt. [25]