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Nekrošius, Liutauras. "ETHICAL ASPECTS OF THE 20TH CENTURY UTOPIAS IN ARCHITECTURE." Journal of Architecture and Urbanism 31, no. 1 (March 31, 2007): 67–74. http://dx.doi.org/10.3846/13921630.2007.10697092.
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Utopias are often looked upon as a positive phenomenon stimulating human thinking and imagination. This could not be denied. Although when morality is treated just as a tool to achieve generous intentions, realization of utopias is usually followed by different social repressions. A good deal of research has been done on utopian societies. But most often such works are merely focussed on the subjects of innovation, imagination and tangibility. In research works by western as well as soviet authors certain idealization of the research object can be felt, and the issues of social utopias are rarely discussed. These questions are worth reviewing on a broader scale. The present work focusses on the aspects of communist (socialist) utopian ethics and its links with modernism. It is important to compare ethical differences of architectural utopias that existed in West European and soviet spaces. The present text is a part of a wider research on structuralistic ideas in contemporary Lithuanian architecture. The author thinks such a review may help to develop more precise understanding of the development peculiarities of humanistic ideas in architecture of the 20th century in our country. XX a. architektūros utopijų etiniai aspektai Santrauka Dažnai laikomasi nuostatos, kad utopija teigiamas, žmogaus mąstymą ir vaizduotę skatinantis reiškinys. Su tuo negalima nesutikti. Tačiau kai moralumą imama traktuoti kaip kilnių tikslų įrankį, utopijos įgyvendinimą neretai ima lydėti įvairios socialinės represijos. Utopinių visuomenių tyrimų gausu. Tačiau juose dažniau nagrinėjamos novacijų, vaizduotės, realumo temos. Vakarų bei sovietinių autorių darbuose neretai jaučiamas tiriamojo objekto idealizavimas, retai svarstomi socialiniai utopijų klausimai. Juos tikslinga apžvelgti plačiau. Darbe dėmesys telkiamas ties komunistinės (socialistinės) utopijos etikos aspektais bei šios utopijos sąsajomis su modernizmu. Svarbu palyginti Vakarų Europos bei sovietinėje erdvėse gyvavusių architektūros utopijų etinius skirtumus. Šis tekstas yra platesnio tyrimo apie struktūralistines idėjas šiuolaikinėje Lietuvos architektūroje dalis. Manoma, kad tokia apžvalga padės tiksliau suvokti XX a. humanistinių architektūros idėjų raidos savitumus mūsų šalyje.
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Milerius, Nerijus. "UTOPIJOS IR ANTIUTOPIJOS VIZIJOS KINE. FILOSOFINĖS BANALAUS ŽANRO PRIELAIDOS." Problemos 79 (January 1, 2011): 81–89. http://dx.doi.org/10.15388/problemos.2011.0.1325.
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Straipsnyje tęsiami apokalipsės kino tyrinėjimai, pirmą kartą pristatyti praėjusiame „Problemų“ tome (78). Siekiant detalizuoti apokalipsės kino analizę, pasitelkiami nauji – utopijos ir antiutopijos – kinematografiniai aspektai. Apžvelgiamos utopinio diskurso mitologinės ir religinės prielaidos, parodoma, kaip utopinis diskursas išreiškiamas Platono idealios visuomenės projekte. Thomas More’o „Utopija“ apibrėžiama kaip jungiamoji grandis tarp klasikinių filosofinių ir religinių utopinių vizijų ir vėlesnių mokslinių technologinių pasaulio perkonstravimo modelių. Technologinis pasaulio perkonstravimas kaip moderniųjų utopijų pagrindas neišvengiamai susijęs su nekontroliuojamo pasaulio antiutopinėmis vizijomis. Mary Shelley „Frankenšteinas“ apibūdinamas kaip dažnas utopinių modelių fonas. Kaip utopinių ir antiutopinių motyvų sampynos kine pavyzdys analizuojamas Steveno Spielbergo „Dirbtinis intelektas“. Įrodoma, jog postapokaliptinė šio kino kūrinio aplinka konstruojama tam, kad būtų išryškintas pačios kasdienybės utopiškumas.Pagrindiniai žodžiai: kino filosofija, apokalipsės kinas, mokslinė fantastika, utopija, antiutopija.Visions of Utopia and Dystopia in Cinema. The Philosophical Presuppositions of the Banal GenreNerijus Milerius SummaryThe article continues researching the apocalypse film genre. The first results of such research were presented for the first time in the last volume of “Problemos”. In this article, aspects of utopia and dystopia are introduced into the analysis. Firstly, the mythological and religious presuppositions of utopian discourse are overviewed. Secondly, it is shown how utopian discourse is manifested in Plato’s project of ideal society. “Utopia” of Thomas More is considered as the medium between classical visions of utopia and subsequent models of technological transformation of the world.The technological transformation of the world is such basis of modern utopias, which is inevitably tied with the dystopian visions of uncontrollable reality. M. Shelley’s “Frankenstein” appears to be frequent background of utopian models. As the example of interconnection of utopian and dystopian motifs, S. Spielberg’s “The Artificial Intelligence” is presented. It is argued that the post-apocalyptic milieu of this film is constructed with the purpose of revealing the utopian character of the everyday itself.Keywords: film philosophy, apocalypse movie, science fiction, utopia, dystopia.
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Guneri, Gizem Deniz. "On Varieties of Architectural Utopianism." Prostor 27, no. 1 (57) (June 28, 2019): 152–63. http://dx.doi.org/10.31522/p.27.1(57).12.
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Ovaj se rad bavi prikazom metodološkog značenja utopizma u praksi urbanizma i osobito u arhitekturi polazeći od temeljnih definicija kojima Ruth Levitas opisuje utopiju kao metodu. U radu se daje pregled raznih oblika utopizama u arhitekturi (izuzevši same arhitektonske utopije) u najširem smislu kako bi se identificirale glavne tendencije ove metodologije tijekom 20. stoljeća.
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Rafolt, Leo. "Transcultural and Transcorporal Neighbors: Japanese Performance Utopias in Jerzy Grotowski, Eugenio Barba and Phillip B. Zarrilli." Colloquia Humanistica, no. 4 (December 31, 2015): 95–121. http://dx.doi.org/10.11649/ch.2015.006.
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Transcultural and Transcorporal Neighbors: Japanese Performance Utopias in Jerzy Grotowski, Eugenio Barba and Phillip B. ZarrilliThis paper is mainly focused on the concept of transcultural bodily knowledge elaborated by Eugenio Barba and Nicola Savarese in their concept of theatre anthropology. Their research on pre-existent and pre-expressive values of the human movement, especially considering Asian theatre and performative practices, will be reexamined in the context of over-imposed interculturalism in Humanities and Social Studies. The focus will be thus put on the modifications of the bodily knowledge in this sense (Yuasa), as well as on the (re)appropriations of the Asian philosophical/theoretical embodiment schemes in the Western thought, not only from the standpoint of performative research made by Eugenio Barba and Phillip B. Zarrilli, but also from the standpoint of Shusterman’s pragmatic reinterpretations of Merleau-Ponty’s legacy, Schechner/Turner’s anthropology of human performativity, etc. In this context, the key idea of unique transcultural background of the human kinesis, employed mainly by Barba, will be put in an overall context of contemporary (trans)cultural utopism. The key element for interpretation will thus be an overall context of Asian martial arts practice, especially the significance of ‘iemoto principle’ (hereditary bodily technique) for the establishment of Grotowski’s, Barba’s and Zarrilli’s psychology and physiology of performance tactics. Transkulturowi i transcieleśni sąsiedzi: japońskie utopie performatywne u Jerzego Grotowskiego, Eugenia Barby i Philipa B. ZarrilliegoArtykuł skupia się głównie na pojęciu transkulturowej wiedzy cielesności, wypracowanym przez Eugenia Barbę i Nicolę Savaresego w ich ujęciu antropologii widowiska. Ich badania nad uprzednimi i przedekspresywnymi wartościami ruchu ludzkiego, zwłaszcza w kontekście teatru azjatyckiego i praktyk performatywnych, zostają wpisane w kontekst nadreprezentowanego w humanistyce i naukach społecznych interkulturalizmu. Uwaga autora skupia się na zmianach w wiedzy cielesnej w tym kierunku (Yuasa), jak też recepcji azjatyckich filozoficznych/teoretycznych schematów wcielania w myśli Zachodu, nie tylko z punktu widzenia badań performatywnych Barby i Zarrilliego, lecz również w Shustermanowych pragmatycznych reinterpretacjach myśli antropologii performatywności Merleau-Pontiego, Schechnera i Turnera itd. W tym kontekście kluczowa idea jednego transkulturowego podłoża ludzkiej kinesis, wykorzystywana głównie przez Barbę, jest wpisana w nowy kontekst współczesnego (trans)kulturowego utopizmu. Zasadniczym elementem interpretacji stają się azjatyckie sztuki walki, zwłaszcza znaczenie zadasy iemoto (dziedzicznej techniki cielesności) w ustanowieniu psychologii i fizjologii taktyk performatywnych u Grotowskiego, Barby i Zarrilliego.
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Hedžet Tóth, Cvetka. "Utopija 1515–2015 Thomas More: Utopija 1515 (prev. Bogdan Gradišnik). Stephen Duncombe: Odprta utopija 2015." Ars & Humanitas 9, no. 2 (December 4, 2015): 253–60. http://dx.doi.org/10.4312/ah.9.2.253-260.
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Ko danes, po petstotih letih, beremo Utopijo Thomasa Mora (7. 2. 1478 – 6. 7. 1535), vemo, da gre v sodobnem času spoznanje pred utopijo in ne več utopija pred spoznanjem. Kako torej brati Morovo Utopijo 1515 zdaj, ko utopizem pri mnogih velja domala že za totalitarizem? Morda sveta sploh ne želimo več spreminjati, kajti potopljeni smo v čisto samozadostno kritiko, ki je sama sebi namen, v stvarnosti nočemo več videti možnosti za drugačnost, ki bi lahko svet in razmere v njem spreminjala. Kot da bi postutopična, tj. protiutopična naravnanost pomenila razvojno usmeritev, ki vpije: Bolj kot se spreminja, bolj je isto. Večno vračanje enakega v podobi nič več načelo solidarnosti, ampak toleranca in povrhu se vsi v politiki drenjajo okrog sredine.
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Hedžet Tóth, Cvetka. "Utopija 1515–2015 Thomas More: Utopija 1515 (prev. Bogdan Gradišnik). Stephen Duncombe: Odprta utopija 2015." Ars & Humanitas 9, no. 2 (December 4, 2015): 253–60. http://dx.doi.org/10.4312/ars.9.2.253-260.
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Ko danes, po petstotih letih, beremo Utopijo Thomasa Mora (7. 2. 1478 – 6. 7. 1535), vemo, da gre v sodobnem času spoznanje pred utopijo in ne več utopija pred spoznanjem. Kako torej brati Morovo Utopijo 1515 zdaj, ko utopizem pri mnogih velja domala že za totalitarizem? Morda sveta sploh ne želimo več spreminjati, kajti potopljeni smo v čisto samozadostno kritiko, ki je sama sebi namen, v stvarnosti nočemo več videti možnosti za drugačnost, ki bi lahko svet in razmere v njem spreminjala. Kot da bi postutopična, tj. protiutopična naravnanost pomenila razvojno usmeritev, ki vpije: Bolj kot se spreminja, bolj je isto. Večno vračanje enakega v podobi nič več načelo solidarnosti, ampak toleranca in povrhu se vsi v politiki drenjajo okrog sredine.
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Stefaniak, João Luiz, and Silvana De Souza Netto Mandalozzo. "Direito e as Novas Utopias." Conpedi Law Review 1, no. 13 (June 7, 2016): 152. http://dx.doi.org/10.26668/2448-3931_conpedilawreview/2015.v1i13.3511.
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Este artigo propõe uma breve incursão no território das Novas Utopias que emergem das grandes mobilizações sociais que marcam o início da segunda década deste século. Diferentemente do utopismo tradicional (da forma espacial) ou do utopismo dos processos temporais as Novas Utopias se aproximam do utopismo dialético histórico-espacial proposto por David Harvey. As Novas Utopias são projetadas simultaneamente às prá- ticas que se denvolvem em um território específico, que são as ruas e praças das grandes cidades. Neste contexto o artigo busca evidenciar a imbricação do pensamento utópio contemporâneo com o Direito, na perspectiva de romper com o seu papel ideológico de regulamentação da opressão.
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Croce, Benedetto. "Istoriografija ir moralė." Problemos 47 (September 29, 2014): 109–25. http://dx.doi.org/10.15388/problemos.1995.47.7042.
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Publikuojamos ištraukos iš B. Croce‘s veikalo „Istorija kaip mintis ir kaip veiksmas“ (1938 m.), kuriose analizuojama istorijos, laisvės, visuomenės, jėgos ir prievartos, liberalizmo, politinių partijų, ekonominių santvarkų, dorovinio gyvenimo, istorinių utopijų klausimai. Teigiama, kad istorija pirmiausia yra laisvės istorija ir kad laisvė yra žmonijos moralinis idealas. Jėga yra visada konstruktyvi valios sintezė, valdžia yra paprasčiausia jėgos forma. Prievarta yra destruktyvi laisvės priešingybė. Dorovinis įstatymas arba sąžinė kviečia mus būti laisvus ir apibrėžia save laisvės priemonėmis. Liberalizmo koncepcija, kaip vystymosi ir istorijos religija, atmeta ir pasmerkia kaip utopiją galutinės ir tobulos būsenos, arba ramybės būsenos, idėją. Utopija yra ir mito dalis, vaizduojanti mūsų nuolatinio geismų troškulio numalšinimą ir visų sunkumų įveikimą.
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Užukauskaitė, Lina. "Ingeborgos Bachmann utopijos suvoktis." Literatūra 50, no. 5 (December 28, 2016): 98. http://dx.doi.org/10.15388/litera.2008.5.10233.
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Straipsnyje aptariama Ingeborgos Bachmann (1926–1973) utopijos suvoktis. I. Bachmann utopinė koncepcija susiformavo veikiama stiprios Roberto Musilio (1880–1942) romano Žmogus be savybių įtakos. Mokslinėje literatūroje ši įtaka buvo pastebėta ir analizuota. Šiame straipsnyje siekiama patikslinti kai kuriuos svarbius I. Bachmann kūrybos aspektus remiantis specifiniais Žmogaus be savybių bei I. Bachmann romano Malina struktūros ir siužeto bruožais. Savo didžiajame romane R. Musilis pristato penkias pagrindines utopijas, kurių turinys, šio straipsnio autorės nuomone, reikšmingai įtakojo I. Bachmann estetinę koncepciją. Čia reikėtų paminėti ne tik „kitos būsenos“ ar „kito gyvenimo meilėje“, „induktyvaus principo“, bet ir „tikslumo“, „eseizmo“, „motyvuoto gyvenimo“ utopijas. I. Bachmann apibrėžia savąją utopijos sąvoką, remdamasi R. Musiliu: „Utopija nėra tikslas, tai –kryptis.“ Taigi utopijos esmė glūdi jos tęstinume bei atvirume. Autorės utopinio mąstymo pagrindas – dialektinė įtampa tarp tikrovės ir kryptingo judėjimo pakitusios realybės bei naujos moralės link. Pagrindinė rašytojos estetinio koncepto definicija, „literatūra yra utopija“, taip pat remiasi R. Musiliu. Tačiau šio autoriaus utopinės literatūros sampratą I. Bachmann transformuoja ir išplečia, apibrėždama literatūrą kaip kalbos utopiją.
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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.
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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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Karhu, Mikko. "Utopia, utopismi ja paikan tutkimus." Alue ja Ympäristö 48, no. 1 (June 19, 2019): 117–23. http://dx.doi.org/10.30663/ay.75179.
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Esittelen katsauksessa tutkimusaihepiirini, joka koskee utopioita, utopismia ja paikan tutkimusta. Vuonna 2016 valmistuneessa lisensiaatin opinnäytetyössäni tutkin kolmea klassista utopia- ja dystopiakirjallisuuden lajityyliin lukeutuvaa teosta tarkastelemalla, miten paikkaa niissä kuvataan. Tarkoitus on kehittää opinäytetyöni väitöskirjaksi vieläpä otolliseen aikaan, sillä yleinen kiinnostus utopioita kohtaan on kohoamassa. Tutkimusmatkalla tietämykseni aihepiirin kolmesta keskeisestä käsitteestä ja niiden yhteydestä on kasvanut. Esittelen tässä katsauksessa keskeiset asiat koskien utopiaa ja utopismia sekä vedän tähän asti havaitsemiani yhteneväisyyksiä niiden ja paikan tutkimuksen välillä tukeutumalla paikkateorian tutkimusperintöön.
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Wenning, Mario. "The Dignity of Utopian Imagination." Social Imaginaries 5, no. 1 (2019): 181–98. http://dx.doi.org/10.5840/si20195110.
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The utopian imagination is ambivalent in that it both escapes from, while also critically engaging with contemporary societies and forms of living. This paper calls to mind the dignity of utopian longing as well as common objections against political interpretations of utopia. Philosophical utopias, it is argued, make deliberative use of the imagination by sharpening a sense of possibility and providing reasons for (or against) utopian thought-images. On this account, utopias draw on irony and satire as constructive modes of imagining unrealized potentials and exposing what falls short of these potentials. Thus conceived, the utopian imagination is not the enemy, but an essential aid of practical reason.
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Maffesoli, Michel. "Utopie ou utopies interstitielles." Diogène 206, no. 2 (2004): 32. http://dx.doi.org/10.3917/dio.206.0032.
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Škerbić, Matija Mato. "Tjelovježba i igranje-igara u četirima konstrukcijama sretnog ljudskog života." Filozofska istraživanja 39, no. 2 (August 22, 2019): 335–46. http://dx.doi.org/10.21464/fi39203.
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Potaknut B. H. Suitsovom konstrukcijom Utopije i ponuđenih rješenja za smislen i sretan život čovjeka, predstavljenom u djelu Skakavac: igre, život i utopija (The Grasshopper: Games, Life and Utopia, 1978.), autor sučeljava, razmatra i kritički vrjednuje ulogu ljudske tjelovježbe i igranja-igara u četirima konstrukcijama sretnog ljudskog življenja iznesena u trima renesansnim filozofskim spisima: O najboljem uređenju države i o novom otoku Utopiji (De optimo reipublicae statu deque nova insula Utopia libelous, 1516.) T. Morea, Sretni grad (La città felice, 1553.) F. Petrića i Grad Sunca. Ideja filozofske države (Civitas Solis. Idea reipublicae philosophicae, 1603.) T. Campanelle, te spomenutom postmodernom spisu B. H. Suitsa. Teza je autora da su u Suitsovu rješenju za sretan i smislen život čovjeka, koji se sastoji u neprestanom igranju-igara ili bavljenju jedino autoteličnim i intrinzično vrijednim aktivnostima, sadržane dokoličarske nakane svih ostalih navedenih konstrukcija. Štoviše, to rješenje ili odgovor, premda konstruirano za suvremena čovjeka, jest rješenje za čovjeka svakog vremena i uvjeta ili okolnosti.
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Sfez, Lucien. "Une nouvelle idée du sacré: le desir de santé parfaite." Revista FAMECOS 12, no. 27 (April 13, 2008): 21. http://dx.doi.org/10.15448/1980-3729.2005.27.3319.
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Ce texte propose une comparaison entre les utopies classiques et c’est que l’auteur pressupose que soit la nouvelle utopie postmoderne. Selon lui, il faut signaler l’évolution contemporaine des utopies technologiques vers la science-fiction et indiquer qu’un genre est né: la sciencefiction utopiste
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Hanshew, Kenneth. "After the Apocalypse comes Utopia? Ivan Kmínek’s "Utopia, the Best Version"." Annales Universitatis Mariae Curie-Sklodowska, sectio FF, Philologia 34, no. 2 (January 9, 2017): 125. http://dx.doi.org/10.17951/ff.2016.34.125.
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Hanshew, Kenneth. "After the Apocalypse comes Utopia? Ivan Kmínek’s "Utopia, the Best Version"." Annales Universitatis Mariae Curie-Sklodowska, sectio FF, Philologia 34, no. 2 (January 9, 2017): 125. http://dx.doi.org/10.17951/ff.2016.34.2.125.
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Le Moënne, Christian. "Utopies du troisième type. Communications managériales et utopisme." Mots 35, no. 1 (1993): 86–108. http://dx.doi.org/10.3406/mots.1993.1833.
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Hedžet Tóth, Cvetka. "Rudi Rizman: Družba in politika v času retrotopije: teme iz politične sociologije." Ars & Humanitas 14, no. 2 (December 29, 2020): 255–61. http://dx.doi.org/10.4312/ars.14.2.255-261.
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Kako misliti postutopično utopijo oziroma misliti utopijo v njeni očitni nenavzočnosti? Nekoč je utopija šla pred spoznavanjem, celo usmerjala ga je, bila kot nekakšen kažipot, danes je drugače, kajti spoznanje gre pred utopijo, pogosto celo brez nje. In tu nekaj manjka, krepko manjka. Preboja naprej brez nečesa utopičnega ni in ga tudi ne more biti. Tudi doba, v kateri živimo, se deklarira za postutopično in soočeni smo z retrotopijo, z vzvratnimi, tj. povratnimi procesi svetovnih razsežnosti.
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Bejczy, Istvan, A. D. Cousins, and Damian Grace. "More's Utopia and the Utopian Inheritance." Sixteenth Century Journal 27, no. 3 (1996): 947. http://dx.doi.org/10.2307/2544116.
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Milner and Burgmann. "Utopia and Utopian Studies in Australia." Utopian Studies 27, no. 2 (2016): 200. http://dx.doi.org/10.5325/utopianstudies.27.2.0200.
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Burton, Diana. "Utopian Motifs in Early Greek Concepts of the Afterlife." Antichthon 50 (November 2016): 1–16. http://dx.doi.org/10.1017/ann.2016.2.
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AbstractThis paper explores the use of utopian motifs in early Greek concepts of the afterlife. The notion of a paradisiacal existence for selected heroes after death is widespread in Greek thought, going back at least as far as Hesiod, and appearing in such diverse sources as Pindar, the Orphic gold leaves, Attic comedy, and Lucian. Such idyllic afterlives share various features common to Lewis Mumford’s ‘utopias of escape’ (The Story of Utopias, London, 1922, 15), such as the absence of pain and toil, plentiful and self-supplying food and drink, the company of one’s peers, and so forth. They also share the utopian ideals of selective and restricted citizenship – although the requirements for entry may vary. The popularity of eschatological utopias is associated with the theme of a lost ‘Golden Age’ and the consequent assumption of the inevitable decline of human societies. Although often regarded as escapist fantasies, eschatological utopias do react, often critically, to perceived issues in the societies that constructed them. Their unreal nature is regarded as problematic, and through their association with Kronos and the Golden Age they exemplify the dangers ofanomia.But they also provide a means by which an individual can preserve his consciousness and identity in death.
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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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Kuźnicz, Karol. "UTOPIA AND INDIVIDUAL FREEDOM. THE MYTH OR THE POSTULATE?" Roczniki Administracji i Prawa 1, no. XIX (June 30, 2019): 51–65. http://dx.doi.org/10.5604/01.3001.0013.3583.
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From its creation, the utopian thought has been idealistic and concerns the life of the individual in an organized human community. Defining the conditions for the exercice of freedom in utopias it a necesary element of their functioning. Firstly in this article, the author states that freedom in utopias is a apriori assumed by their creators. Secondly the freedom of the individual is always limited by something, usually by the coomon good. Thirdly, contrary to the assumptions of varius types of liberalism – freedom in the utopias is not the most important and particulary exposed value. Fourthly the freedom in utopias is neither a postulate not a myth. Neverthelesse, utopias try to reconcile many values, that is very difficult in the reality, for example the freedom with the equality
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Rajović, Miloš, Dragana Konstantinović, and Slobodan Jović. "UTOPIJA I PROSTORI ASIMULACIJE." Zbornik radova Fakulteta tehničkih nauka u Novom Sadu 35, no. 09 (September 1, 2020): 1661–64. http://dx.doi.org/10.24867/09fa04rajovic.
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Rad je koncipiran u vidu teorijske platforme i projektantskog odgovora na tu platformu. Rad se bavi temom utopije i veze između utopije i arhitekture. Značaj utopije i distopije je u kritici jednog društva, sa bitnom razlikom što distopija veliča negativne karakteristike jednog društva i vremena dok utopija nudi alternativu kao moguće rešenje kojem treba težiti ili koje bar treba da postoji, kao određeni ideal. Kritiku savremenog društva predstavio sam pod pojmom Simulacija, oslanjajući se pri tom na rad francuskog mislioca Žana Bodrijara. Kao odgovor na Simulaciju ističem proces Asimulacije koji za cilj ima promenu društva kroz revoluciju svesti.
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Zvi, Ehud Ben. "Reading and Constructing Utopias." Studies in Religion/Sciences Religieuses 42, no. 4 (July 3, 2013): 463–76. http://dx.doi.org/10.1177/0008429813488344.
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This article is meant as an invitation to further the use of the concept of utopia as a heuristic tool among historians of ancient Israel for the purpose of reconstructing the world of ideas of the late Persian period Yehud. To do so, and given that the term “utopia” may be and has been used in different ways, it advances, first, general considerations about an heuristic, pragmatic understanding of “utopia” and “utopian images” that may be particularly helpful for these purposes. Then it advances a number of observations about utopia and utopian images that were evoked when the literati of the late Yehud read and reread their authoritative corpus of texts. These observations deal, among others, with matters of exploration and certainty in the relevant community, of hope, of restoration and restorative utopias; they deal with issues of temporality as past, present and future utopias were construed and with the existence of multiple memories of utopias and multiple utopias. They address the issue that utopianizing tendencies led to memorable vignettes but not to memorable road maps, they do not fail to mention matters of utopia and power, and they conclude with issues for further discussion. On the whole, this article illustrates how “utopia”-informed approaches may shed light on the intellectual discourse of this community, while at the same time noting crucial differences between utopias and utopianizing tendencies both now and then that must be taken into consideration.
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Davidson, Joe P. L. "My utopia is your utopia? William Morris, utopian theory and the claims of the past." Thesis Eleven 152, no. 1 (June 2019): 87–101. http://dx.doi.org/10.1177/0725513619852684.
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This article examines the relationship between utopian production and reception via a reading of the work of the great utopian author and theorist William Morris. This relationship has invariably been defined by an inequality: utopian producers have claimed unlimited freedom in their attempts to imagine new worlds, while utopian recipients have been asked to adopt such visions as their own without question. Morris’s work suggests two possible responses to this inequality. One response, associated with theorist Miguel Abensour, is to liberate reception, with Morris’s utopianism containing an invitation to readers to reformulate the vision proffered. However, this response, despite its dominance in contemporary utopian theory, not only misreads Morris but also undermines the political efficacy of utopianism. Consequently, I suggest that Morris responds to the problem of utopian inequality by constraining production, proposing a historical control on utopianising; new utopias are directed by an archive of visions articulated in past struggles.
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Eliassen, Knut Ove. "Jean-Jacques Rousseaus bonheur." K&K - Kultur og Klasse 44, no. 121 (June 21, 2016): 63–82. http://dx.doi.org/10.7146/kok.v44i121.23741.
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The eighteenth century bears witness to the emergence of a new, politicized notion of “happiness”. Elaborated conceptually by Greek philosophy as a moral concept, “happiness”, the Age of Enlightenment employs the term to identify and articulate a possible nexus between the self-realization of the individual and the virtues and material blessings of peaceful communal life. It is against such a backdrop that the role played by le bonheur in Jean-Jacques Rousseau’s writings becomes fully understandable. Like the author himself, his literary alter egos – Jean-Jacques, Saint-Preux, Emile et al. – share one fundamental drive, “the pursuit of happiness”. While in general Rousseau’s various accounts of these different life projects draw considerable narrative energy from the malheur experienced by their protagonists, they nevertheless contain moments of sublime quality where happiness is experienced as a fulfillment of both spiritual and corporeal nature. Whether happiness is found in the collective joy of a community, in the immediate communication between two lovers, or in the reveries of a solitary wanderer, the experience of happiness becomes the symptom of a way of living that successfully mediates between man’s two conflicting natures, his social and his natural existence. What this article sets out to show is how the idea of happiness as a manifestation of what Rousseau calls le sentiment intérieur is used to explore the possibility of a political order that successfully negotiates the social and the natural, the communal and the individual. Rousseau’s œuvre can thus be read as a systematic investigation into the possibility of establishing a social bond based on affective relations of varying size and complexity: The polis, the family and the individual. My main argument is that there is a clear development in Rousseau’s writing that eventually leads to the renunciation of the political utopism of his early writings to the advantage of a politics of the individual manifest in the old philosopher’s self-elected internal exile.
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Machado-Jiménez, Almudena. "Sorority without solidarity: Control in the patriarchal utopia of Margaret Atwood’s 'The Handsmaid’s Tale'." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 15/3 (December 17, 2018): 43–65. http://dx.doi.org/10.26881/bp.2018.3.02.
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Despite all variables, the subjugation of the female figure has always been the constant in the conceptualisation of patriarchal utopias. To ensure that subjugation women must undergo a process of reformation and surrender into normative sororities that are at the mercy of the state. It is argued here that such patriarchal utopias involve the elimination of solidarity with and between members of the sororal collective. This ensures the isolation of women and, consequently, eliminates the emancipation of womanhood from patriarchal idealisations. Sororities without solidarity are subjected to a comparative analysis of various classical utopian/dystopian texts and Atwood’s feminist dystopia The Handmaid’s Tale in order to foreground the problem concerning the construction of normative female beings. Moreover, the figure of (e)merging women in contemporary feminist utopian/dystopian discourses paves the way for female empowerment within patriarchal society by combining sorority and solidarity.
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Ak Mallyta, Rendry Hanifa, and Hat Pujiati. "VIOLENCE BEYOND THE UTOPIAN SOCIETY IN LOIS LOWRY'S THE GIVER." Haluan Sastra Budaya 2, no. 1 (July 26, 2018): 90. http://dx.doi.org/10.20961/hsb.v2i1.16430.
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<p><em>This article discusses violence in a constructed utopian society in The Giver, Lois Lowry's distopian novel. We assume that 'sameness' as the governing system in the novel is the source of violence. Therefore, this article aims to reveal the real conditions beyond the utopian society. Applying genetic structuralism by Lucien Goldmann, we analyze the presentation of society in the novel through the narrative structure and relate them to discourses of American society in 1990s with Author as the bridge of the fiction and real life. The result of this analysis shows that comfort facilities provided by the government in a society is potential to hegemonize people and dehumanize them for the sake of power.</em></p><p><strong><em>Keywords: utopian society, genetic structuralism, worldview.</em></strong></p><p> </p><p align="center"><strong>Abstra</strong><strong>k</strong></p><p><em>Artikel ini mendiskusikan tentang kekerasan dalam masyarakat utopis yang dikontruksi dalam novel distopian berjudul The Giver karya Lois Lowry. Kami mengganggap 'sameness' sebagai sistem pemerintahan di masyarakat yang ada dalam novel sebagai sumber dari kekerasan tersebut. Selanjutnya, artikel ini bertujuan untuk menggungkapkan kondisi sebenarrnya dibalik masyarakat utopis ini. Dengan menggaplikasikan teori strukturalisme genetik milik Lucien Golmann, kami menganalisa tampilan dari masyarakat di novel ini melalui struktur naratif dan menghubungkannya dengan wacana tentang masyarakat Amerika pada tahun 1990an dengan kehidupan penulis sebagai penghubung antara fiksi dan dunia nyata. Hasil dari analisa ini menunjukkan bahwa fasilitas kenyamanan yang disediakan oleh pemerintah dalam masyarakat tersebut merupakan cara untuk mendominasi dan menghilangkan rasa kemanusiaan mereka hanya untuk kepentingan kekuasaan.</em></p><p><strong><em>Kata kunci: masyakat utopis, strukturalisme genetik, pandangan dunia</em></strong><strong><em>.</em></strong></p>
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Bluhm, Roland, and Cornelia Auer. "Für einen Angewandten Utopismus." Ökologisches Wirtschaften - Fachzeitschrift 36, no. 3 (August 29, 2021): 10. http://dx.doi.org/10.14512/oew360310.
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Utopien beschreiben andere Verhältnisse, um reale Gesellschaften zu kritisieren oder Alternativen zu ihnen zu entwerfen. Sie können ernst sein oder spielerisch. Alle Formen und Realitätsbezüge des Utopischen haben ihren Ort. Aber wir möchten für eine bestimmte Spielart plädieren: Angewandten Utopismus.
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Manda, Vladimír. "Perný, P: Utopisti. Vizionári sveta budúcnosti. Dejiny utópií a utopismu." Philosophica Critica 6, no. 2 (December 15, 2020): 91–94. http://dx.doi.org/10.17846/pc.2020.6.2.91-94.
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Dooley, Patrick K. "More's Utopia and the New World Utopias." Thought 60, no. 1 (1985): 31–48. http://dx.doi.org/10.5840/thought198560111.
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Staggs Kelsall, Michelle. "From a Stark Utopia to Everyday Utopias." Volume 60 · 2017 60, no. 1 (January 1, 2018): 575–606. http://dx.doi.org/10.3790/gyil.60.1.575.
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This article considers the emergence of the Business and Human Rights agenda at the United Nations (UN). It argues that the agenda can be seen as an example of the UN Human Rights Council attempting to institutionalise everyday utopias within an emerging global public domain. Utilising the concept of embedded pragmatism and tracing the underlying rationale for the emergence of the agenda to the work of Karl Polanyi, the article argues that the Business and Human Rights agenda seeks to institutionalise human rights due diligence processes within transnational corporations in order to create a pragmatic alternative to the stark utopia of laissez-faire liberal markets. It then provides an analytical account of the implications of human rights due diligence for the modes and techniques business utilises to assess human rights harm. It argues that due to the constraints imposed by the concept of embedded pragmatism and the normative indeterminacy of human rights, the Business and Human Rights agenda risks instituting human rights within the corporation through modes and techniques that maintain human rights as a language of crisis, rather than creating the space for novel, everyday utopias to emerge.
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Fuchs, Christian. "The Utopian Internet, Computing, Communication, and Concrete Utopias: Reading William Morris, Peter Kropotkin, Ursula K. Le Guin, and P.M. in the Light of Digital Socialism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 18, no. 1 (January 13, 2020): 146–86. http://dx.doi.org/10.31269/triplec.v18i1.1143.
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This paper asks: What can we learn from literary communist utopias for the creation and organisation of communicative and digital socialist society and a utopian Internet? To provide an answer to this question, the article discusses aspects of technology and communication in utopian-communist writings and reads these literary works in the light of questions concerning digital technologies and 21st-century communication. The selected authors have written some of the most influential literary communist utopias. The utopias presented by these authors are the focus of the reading presented in this paper: William Morris’s (1890/1993) News from Nowhere, Peter Kropotkin’s (1892/1995) The Conquest of Bread, Ursula K. Le Guin’s (1974/2002) The Dispossessed, and P.M.’s (1983/2011; 2009; 2012) bolo’bolo and Kartoffeln und Computer (Potatoes and Computers). These works are the focus of the reading presented in this paper and are read in respect to three themes: general communism, technology and production, communication and culture. The paper recommends features of concrete utopian-communist stories that can inspire contemporary political imagination and socialist consciousness. The themes explored include the role of post-scarcity, decentralised computerised planning, wealth and luxury for all, beauty, creativity, education, democracy, the public sphere, everyday life, transportation, dirt, robots, automation, and communist means of communication (such as the “ansible”) in digital communism. The paper develops a communist allocation algorithm needed in a communist economy for the allocation of goods based on the decentralised satisfaction of needs. Such needs-satisfaction does not require any market. It is argued that socialism/communism is not just a post-scarcity society but also a post-market and post-exchange society.
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Schmitz, Luki Sarah. "Commons als konkrete feministische Utopie? Zur Diskussion des Begehrens nach Utopien in neoliberalen Strukturen." FEMINA POLITICA - Zeitschrift für feministische Politikwissenschaft 28, no. 1-2019 (May 21, 2019): 59–72. http://dx.doi.org/10.3224/feminapolitica.v28i1.05.
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Ausgehend von einer ambivalenten Diagnose der Bedeutung von Utopien in neoliberalen Gesellschaftsstrukturen – als überflüssig und zugleich kontinuierlich möglich – wird in dem Beitrag der Versuch unternommen, mit Rückgriff auf Ernst Blochs Konzept der „konkreten Utopie“ und feministischen Auseinandersetzungen um Utopien, eine eigene konzeptionelle Erweiterung hin zu konkreten feministischen Utopien zu vollziehen. Hierbei wird die Figur des ‚Inneren‘ bestimmt, welche sowohl analytisch den Prozess des Übergangs von einer Jetztzeit zur Zukunft impliziert, als auch eine inhaltliche Ausrichtung an der Frage von fairer sozialer Reproduktion orientiert ist. Diese Ausarbeitung der konkreten feministischen Utopie wird sodann auf das Phänomen der Commons, einem Versuch einer alternativen Wirtschafts- und Sozialform, angewandt und reflexiv damit in Dialog gebracht.
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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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Steavu, Dominic. "Cosmogony and the Origin of Inequality." Medieval History Journal 17, no. 2 (October 2014): 295–335. http://dx.doi.org/10.1177/0971945814545008.
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The present article examines how classical, early medieval and medieval Taoist sources theorise inequality as an outcome of cosmogonic processes, and how these same sources project eliminating inequality through a reversal of those processes. The first part of the article considers utopias from the Laozi daode jing [Formula: see text] (Laozi’s Scripture on the Way and its Virtue) and Zhuangzi [Formula: see text] (Book of Master Zhuang) and from the early medieval writings of Ji Kang [Formula: see text] (223–262) and Bao Jingyan [Formula: see text] (3rd to early 4th centuries). From these, a number of themes common to Taoist utopias emerge, namely communitarian primitivism, the condemnation of knowledge, and the endorsement of a de-civilising programme of cosmogonic reversion which aims for a return to the golden age of natural spontaneity. The second part of the article is devoted to the mature utopian vision of the ninth-century Wunengzi [Formula: see text] (The Incapable Master). In addition to elaborating on previous themes, the Wunengzi contributes two new ideas to Taoist utopian discourse: first, the distinction between intelligence, which develops naturally, and human knowledge, which is an artificial contrivance; and second, the conviction that an ideal society is achievable through engagement with existing political structures. The conclusion examines basic similarities between Taoist utopias and early modern to modern European counterparts, challenging the validity of Eurocentric notions of a ‘Taoist anarchism’.
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Czigányik, Zsolt. "From the Bright Future of the Nation to the Dark Future of Mankind: Jókai and Karinthy in Hungarian Utopian Tradition." Hungarian Cultural Studies 8 (January 22, 2016): 12–23. http://dx.doi.org/10.5195/ahea.2015.213.
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After defining utopianism Czigányik gives a brief introduction to Hungarian utopian literature. While he discusses Tariménes utazása [‘The Voyage of Tariménes’], written by György Bessenyei in 1804, the utopian scenes of Imre Madách’s Az ember tragédiája [‘The Tragedy of Man’, 1862] and Frigyes Karinthy’s short utopian piece, Utazás Faremidoba [‘Voyage to Faremido’, 1916], the bulk of the paper deals with Mór Jókai’s monumental novel, A jövő század regénye, [‘The Novel of the Century to Come’, 1872]. Jókai, who had taken an active part in the 1848 uprising, depicts in this novel a future world of an imaginary twentieth century, where Hungary has primacy within the Habsburg empire (with the emperor king being Árpád Habsburg) and the invention of the airplane (by a Hungarian) brings lasting peace, stability and prosperity to the world. Besides introducing the Hungarian utopian tradition, the paper will reflect upon the role of individuals in imagined societies and how an agency-centered narrative overwrites the essentially structuralist view of history, that usually permeates utopias.
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Atanasova, Aleksandrina. "Re-examining utopia in contemporary consumption: conceptualization and implications for marketing." AMS Review 11, no. 1-2 (February 19, 2021): 23–39. http://dx.doi.org/10.1007/s13162-021-00193-0.
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AbstractThis paper introduces liquid consumer utopias, defined as market-mediated expressions of individuals’ desires to re-imagine and re-construct reality, and to re-frame the present. This conceptual lens illuminates previously untheorized consumption phenomena, which are socially constructed, and often critical, efforts to enact an alternative way of being in an increasingly uncertain and unpredictable world. Three key characteristics of liquid utopias are outlined—immediacy, transience and hyper-individualization––each pointing to liquid consumer utopias’ function to facilitate present-oriented and short-lived re-imaginings of reality. Co-existing alongside the solid and collective utopian consumption of interest to prior research, these emergent forms of liquid consumer utopias articulate a re-imagining of the present (rather than the future), have an emphasis on individual (rather than communal) experiences of betterment, and an orientation toward temporary re-framings of the experienced reality (rather than a pursuit of permanence and long-lasting change). Implications are discussed for retailing, experiential consumption, and consumer self-optimization.
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Guneri, Gizem Deniz. "Peter Cook Beyond Archigram." Prostor 28, no. 1 (59) (June 27, 2020): 130–41. http://dx.doi.org/10.31522/p.28.1(59).8.
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This text visits and manifests the critical utopianism embedded in the praxis of Peter Cook, within which resides a promising mode of architectural thinking based on reflexive inquiries rather than absolute and closed utopias. It aims to revert questions that link utopia and spatial determinism towards questions that revolve around utopian methodologies that become trainings of architectural imagination.
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Frost. "Utopia at Five Hundred: Satish Kumar, a Utopian." Utopian Studies 27, no. 3 (2016): 418. http://dx.doi.org/10.5325/utopianstudies.27.3.0418.
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Dolan, Jill. "Performance, Utopia, and the "Utopian Performative"." Theatre Journal 53, no. 3 (2001): 455–79. http://dx.doi.org/10.1353/tj.2001.0068.
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Noys, Benjamin. "Utopias of the Text: Pre-Figurations of the Post-Literary." CounterText 5, no. 1 (April 2019): 1–18. http://dx.doi.org/10.3366/count.2019.0148.
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Utopias of the text are the moments of the emergence of a new and radical concept of the text as overflowing all limits and boundaries. Here these utopias are traced in the writings of Roland Barthes, Jacques Derrida, and Michel Foucault. They often emerge at the margins of these texts, in fragments or boundaries at which the utopia can be glimpsed before disappearing. These utopian moments can be reconstructed as a form of thinking the post-literary and its limits. They can also be traced to the explosion of speech during May 1968 and Maurice Blanchot is a key figure who links together this political moment with the ‘neutral’ form of writing. This article explores the fading of these utopias of the text alongside this draining of political energies. These processes of critique and waning suggest the inversion of utopias of the text into dystopias of the text. Now the sign or signifier appears dispersed or even insignificant compared to the powers and forces of post-literary domination. In this situation, however, the article suggests, the persistence of the utopias of the text as a critical horizon that can still inform how we grasp the equivocations of our post-literary moment.
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Ehre, Milton. "Olesha's Zavist': Utopia and Dystopia." Slavic Review 50, no. 3 (1991): 601–11. http://dx.doi.org/10.2307/2499856.
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Utopia and dystopia designate the human dream of happiness and the human nightmare of despair when these are assigned a place (topos) in space or time. Since narrative literature "is essentially an imitation not of persons but of action and life, of happiness and misery," Utopian and dystopian inventions are mere extremes of literature's ongoing story. In realistic fictions, although social circumstances may range from the incidental to the decisive, the story of the movement to happiness or unhappiness is usually told in terms of individual achievement and failure. In the Utopian and anti-utopian scheme deliverance or damnation depend on the place where one has found oneself, whether it is "the good place" or "the bad place." Although Utopias are allegorical constructs of the rational mind, attempting to bring order to the disorder of life, their denial of what is for the sake of what ought to be makes them a species of fantasy literature–a dream of reason.
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Ray, Larry. "At the End of the Post-Communist Transformation? Normalization or Imagining Utopia?" European Journal of Social Theory 12, no. 3 (August 2009): 321–36. http://dx.doi.org/10.1177/1368431009337349.
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This article reviews the implications of the collapse of Communism in Europe for some themes in recent social theory. It was often assumed that 1989 was part of a global process of normalization and routinization of social life that had been left behind earlier utopian hopes. Nothing that utopia is open to various interpretations, including utopias of the everyday, this article suggests, first that there were utopian dimensions to 1989, and, second, that these hopes continue to influence contemporary social and political developments. The continuing role of substantive utopian expectations is illustrated with reference to the politics of lustration in Poland and the rise of nationalist parties in Hungary. This analysis is placed in the context of the already apparent impact of the global economic crisis in post-communist countries. It concludes that the unevenness and diversity of the post-1989 world elude overly generalized attempts at theorization and demand more nuanced analyses.
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Кальней, Марина, and Marina Kalney. "The Utopization of Post-Industrial Project at Russian Social Psychology." Scientific Research and Development. Socio-Humanitarian Research and Technology 7, no. 2 (June 27, 2018): 3–8. http://dx.doi.org/10.12737/article_5b28c70936de49.28230683.
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The article considers the contradictions in the perception of the idea of a postindustrial society as an alternative to a utopian socialist project. It is pointed out that the main substantive features of post-industrial civilization are meaningfully close to the characteristic features of classical utopias. The need to take into account all the risks of such a perception of the civilizational model in the mass consciousness is especially noted.
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Brown, Katrina. "Native American Stereotypes in Literature." Digital Literature Review 6 (January 15, 2019): 42–53. http://dx.doi.org/10.33043/dlr.6.0.42-53.
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Historically, Western White society has portrayed Native American societies as utopias that we canlook to for political, spiritual, and artistic inspiration. For example, Columbus’s original “Letters ofDiscovery” began this tradition by writing the natives as a primitive, pure, communal society, andMontaigne’s “Of the Cannibals” continued this tradition with his similar portrayal of native peoples.Such portrayals ultimately lead to harmful stereotypes, expectations, and marginalization of NativeAmerican people by White society. With the aid of Robert Berkhofer Jr’s The White Man’s Indian,this essay explores the idea of the noble savage in conjunction with utopian ideals and breaks downthe process by which Native ways of life have been falsely portrayed as utopias. Additionally, itexplores the consequences of such stereotypical depictions and looks at attempts to dispel suchutopian myths.
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Kühn, Bärbel, and Michael Langner. "Utopia linguistica –Warum gutes Sprachenlernen einer Utopie bedarf." ÖDaF-Mitteilungen 31, no. 2 (December 2015): 9–31. http://dx.doi.org/10.14220/odaf.2015.31.2.9.
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Moylan. "Transgressive, Totalizing, Transformative: Utopia's Utopian Surplus." Utopian Studies 29, no. 3 (2018): 309. http://dx.doi.org/10.5325/utopianstudies.29.3.0309.
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