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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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Bermudez Brataas, Delilah. "The blurring of genus, genre, and gender in Margaret Cavendish’s utopias." Sederi, no. 29 (2019): 35–59. http://dx.doi.org/10.34136/sederi.2019.2.
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The Blazing World was the first utopia in English written by a woman, and likely, the first science fiction text in English. Yet it was not Margaret Cavendish’s only utopic text. The separatist spaces of her plays, and the virtual communities of her epistolary collections, were earlier utopias that contributed to her construction of Blazing World. Cavendish established the characteristics of utopian literature through the transgression of categories and hybridity. I consider her blurring of genus, genre and gender in two of her utopic texts, Sociable Letters and Blazing World, and her strategic development of the blurring of these categories.
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Kraus, Hans-Christof. "Claudia Willms: Franz Oppenheimer (1864 – 1943). Liberaler Sozialist, Zionist, Utopist." Das Historisch-Politische Buch 67, no. 2 (June 1, 2019): 185–86. http://dx.doi.org/10.3790/hpb.67.2.185.
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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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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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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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Trenk, Marin. "Königreich Paradies. Christian Gottlieb Priber, ein Utopist aus Sachsen bei den Cherokee." Historische Anthropologie 9, no. 2 (August 2001): 195–213. http://dx.doi.org/10.7788/ha.2001.9.2.195.
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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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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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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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Tekin, Nezaket. "The Photographs of Dead Animals." Instinct, Vol. 4, no. 1 (2019): 76–81. http://dx.doi.org/10.47659/m6.076.art.
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“Why look at animals?” asks art critic John Berger. I would like to address this question by paraprashing it and asking instead, “why look at dead animals?” Extinct or rare animals are the most interesting objects of the camera of curiosities and natural history museums. Hiroshi Sugimoto focuses on the dioramas where animals are shown in their habitats. Lynn Savarese revitalizes taxidermied animals as heroes of a story. Humans and animals have equal value in Michael Ackerman’s photographs. Nobuyoshi Araki’s visual diaries contain stories on life and death. Nezaket Tekin creates utopist scenes using insects. Her other work also involves documenting dead animals. Keywords: dead animals, dead people, photographs of dead animals, post-mortem photography, spirit photography
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Günther, Griselda, and Tania Arroyo. "Crisis Civilizatoria y Utopías: El Buen vivir como posibilidad." Revista de Estudos e Pesquisas sobre as Américas 11, no. 1 (April 30, 2017): 19. http://dx.doi.org/10.21057/repam.v11i1.24935.
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ResumenEste trabajo tiene por objetivo reflexionar sobre tres cuestiones: ¿Qué son la utopía y el pensamiento utópico?, ¿qué función cumplen ante la crisis civilizatoria actual? y ¿qué tan pertinente es pensar hoy en propuestas como la de Buen vivir como utopía? Para ello se expone brevemente cómo se entienden la utopía y el pensamiento utópico, recuperando el trabajo de algunos autores que se consideran, en este caso, claves. El objetivo es encontrar características comunes que se conjugan para construir una noción actual de utopía y de pensamiento utópico. Posteriormente, se desarrolla la idea de necesidad de las utopías ante el momento crítico actual por el cual atraviesa el planeta y la humanidad. Finalmente, concluimos poniendo en diálogo la utopía y la crisis civilizatoria a través de la propuesta emergente del Buen vivir como alternativa al desarrollo y sus potencialidades.Palabras-clave: Utopía, Buen vivir, Crisis Civilizatoria, Pensamiento Utópico, Vivir Bien Crise Civilizacional e Utopias: Boa Vida como uma PossibilidadeResumoEste trabalho tem como objetivo refletir sobre três questões: o que são a utopia e o pensamento utópico? Que papel eles cumprem na atual crise civilizacional? E quão relevante é hoje pensar em propostas como a do Buen vivir como utopia? Para isso, brevemente se expõe como utopia e pensamento utópico são compreendidos, recuperando o trabalho de alguns autores que são considerados, neste caso, essenciais. O objetivo é encontrar características comuns que se conjugam para criar uma noção atual de utopia e de pensamento utópico. Posteriormente, se desenvolve a ideia da necessidade de utopias diante do momento crítico que atravessa o planeta e a humanidade atualmente. Por fim, concluímos, colocando em diálogo a utopia e a crise civilizacional, justamente através da proposta do Buen vivir como uma alternativa ao desenvolvimento e suas potencialidades.Palavras-chave: Utopia, Buen Vivir, Crise Civilizacional, Pensamento Utópico, Vivir Bien The Crisis of Civilization and Utopias: “Buen Vivir” as a PossibilityAbstractThis work aims to reflect three main issues: the meaning of utopia and utopian thinking; the role they play in the current crisis of civilization; and how pertinent is to think today on proposals as Buen vivir (living well) or utopia. In order to feed these discussions, we briefly describe how utopia and utopian thinking are understood by recovering the work of some key authors. Our main objective is to find common characteristics that will allow us to combine and propose an updated notion of utopia and utopian thinking. Subsequently, we elaborate on utopia’s necessity for current world and humanity crisis. Finally, we conclude our discussion by addressing utopia and the civilization crisis through the emerging proposal of Buen vivir as an alternative for development and potentiality.Keywords: Utopia, Utopian Thinking, Buen Vivir, Vivir Bien, Living Well, Crisis of Civilization
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Zvjagintseva, M. M. "UTOPIC IDEAS IN RUSSIAN ARCHTECTURE IN CULTURAL ASPECT." Proceedings of the Southwest State University 21, no. 4 (August 28, 2017): 32–38. http://dx.doi.org/10.21869/2223-1560-2017-21-4-32-38.
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Utopia is one of the most stable archetypical cultural concepts because it reflects the mankind’s desire to improve their world, find a better way of social organization and return to the paradise lost. The idea of the “general welfare domain” had been present in myths and religions of different peoples long before the term “Utopia” appeared as such. Utopian ideals were extremely typical of the European culture due to its extroversion and the aspiration for a more rational existence. Utopia demonstrates a number of very typical features including commonality, special isolation, timelessness (absence of historical times), autarchy (self-sufficiency, independence from the outer world, etc. including the separation from people), urbanism, regimentation and globality. Since XVI-XVII centuries the image of an ideal society has shaped as a city on an island. As a city quite often looks like an ideally transformable space, architectural Utopia plays a very specific role: it personifies the social Utopia. City-planning interpretation of Thomas Moor’s ideas presented a big interest for his contemporaries. Later there were many projects of “ideal” cities that were developed by Italian Renaissance architects. The XVIII century was marked by the appearance of Utopian socialist philosophy. A part of its supporters used to think that metropolitan cities could make a sound foundation for the development of industrial civilization, others advocated the networks of small independent communities. In Russia the first belletristic Utopias appeared in the XVIII century. They continued West-European traditions and preserved all traits of a classical Utopia, however, they acquired national color. All of them pictured an ideal future society that was embodied in new city types. Russian architectural Utopias are closely connected with social processes that predetermined the development of European culture in general. National Utopian architecture had its prime time after the revolution when architects got opportunities to implement their bold ideas
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Vallasek, Júlia-Réka. "Utopist with Common Sense. Self-Narration and Career Making in the Works of Ferenc Balázs." Acta Universitatis Sapientiae, Philologica 9, no. 1 (September 26, 2017): 57–67. http://dx.doi.org/10.1515/ausp-2017-0005.
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Abstract My study focuses on the self-narration of the young Transylvanian writer and social activist of the first part of the twentieth century, Ferenc Balázs, based on his personal correspondence and his autobiographical works. The medieval tradition of peregrination becomes a journey around the world which later will offer the ideological background of his work, and an evergoing clash between cultural traditions. Both his literary work and social achievement are characterized by premodern nostalgia for rural life mixed with utopian socialist ideas. The task of shaping a traditionalist, rural community according to modern idea becomes a token of individual achievement in his works. Balázs’s self-narration is contrasted in the memoirs of his wife and co-worker, Christine Frederiksen (The Alabaster Village), narrated from the special point of view of the stranger. Her interpretation comes to complete a story filled with complex interactions of cultural representations.
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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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Kassens-Noor, Eva. "From Ephemeral Planning to Permanent Urbanism: An Urban Planning Theory of Mega-Events." Urban Planning 1, no. 1 (March 10, 2016): 41–54. http://dx.doi.org/10.17645/up.v1i1.532.
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Mega-events like the Olympic Games are powerful forces that shape cities. In the wake of mega-events, a variety of positive and negative legacies have remained in host cities. In order to bring some theoretical clarity to debates about legacy creation, I introduce the concepts of the mega-event utopia, dystopia and heterotopia. A mega-event utopia is ideal and imaginary urbanism embracing abstract concepts about economies, socio-political systems, spaces, and societies <em>in</em> the host <em>during</em> events. The mega-event utopia (in contrast to other utopian visions other stakeholders may hold) is dictated by the desires of the mega-event owners irrespective of the realities in the event host. In short, a mega-event utopia is the perfect event host from the owner’s perspective. Mega-event utopias are suggested as a theoretical model for the systematic transformation of their host cities. As large-scale events progress as ever more powerful transformers into this century, <em>mega-event dystopias</em> have emerged as negatives of these idealistic utopias. As hybrid post-event landscapes, m<em>ega-event heterotopias</em> manifest the temporary mega-event utopia as legacy imprints into the long-term realities in hosting cities. Using the Olympic utopia as an example of a mega-event utopia, I theorize utopian visions around four urban traits: economy, image, infrastructure and society. Through the concept of the <em>mega-event legacy utopia</em>, I also provide some insight toward the operationalization of the four urban traits for a city’s economic development, local place marketing, urban development, and public participation.
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Nikulin, Alexander. "Dreams of the Russian Revolution in the Utopias of Alexander Chayanov and Andrei Platonov." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 256–90. http://dx.doi.org/10.17323/1728-192x-2018-3-256-290.
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The Russian Revolution is the central theme of both A. Chayanov’s novel The Journey of My Brother Alexei to the Land of Peasant Utopia and A. Platonov’s novel Chevengur. The author of this article compares the chronicles and images of the Revolution in the biographies of Chayanov and Platonov as well as the main characters, genres, plots, and structures of the two utopian novels, and questions the very understanding of the history of the Russian Revolution and the possible alternatives of its development. The article focuses not only on the social-economic structure of utopian Moscow and Chevengur but also on the ethical-aesthetic foundations of both utopias. The author argues that the two utopias reconstruct, describe, and criticize the Revolution from different perspectives and positions. In general, Chayanov adheres to a relativistic and pluralistic perception of the Revolution and history, while Platonov, on the contrary, absolutizes the end of humankind history with the eschatological advent of Communism. In Chayanov‘s utopia, the Russian Revolution is presented as a viable alternative to the humanistic-progressive ideals of the metropolitan elites with the moderate populist-socialist ideas of the February Revolution. In Platonov’s utopia, the Revolution is presented as an alternative to the eschatological-ecological transformation of the world by provincial rebels inspired by the October Revolution. Thus, Chayanov’s liberal-cooperative utopia and Platonov’s anarchist-communist utopia contain both an apologia and a criticism of the Russian Revolution in the insights of its past and future victories and defeats, and opens new horizons for alternative interpretations of the Russian Revolution.
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Copson, Lynne, and Avi Boukli. "Queer utopias and queer criminology." Criminology & Criminal Justice 20, no. 5 (June 13, 2020): 510–22. http://dx.doi.org/10.1177/1748895820932210.
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Drawing on the concept of utopia to reflect upon the emerging field of queer criminology and José Esteban Muñoz’s account of queer theory as essentially utopian, we draw two conclusions. First, we suggest that queer criminology is currently limited by tinkering at the edges with piecemeal reforms instead of focussing on radical, wholesale changes, and second, that queer theory contains within it the potential for a more holistic reimagining of the social world. In doing so, we question rigid cis/trans binaries and reject accounts of trans/gender that ignore the role of structural harm. We draw on Ernst Bloch’s concepts of ‘abstract’ and ‘concrete’ utopia to suggest that while queer criminology has succeeded in producing largely ‘abstract’ utopias, it struggles in translating these into ‘concrete’ ones. By introducing examples of trans literary utopias as potential transformative cultural forms, however, we consider the potential of queer theory for realising ‘concrete’ utopia through a more radical rethinking of the social world.
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Jameson, Fredric. "Utopiens politik." K&K - Kultur og Klasse 40, no. 114 (December 20, 2012): 13–29. http://dx.doi.org/10.7146/kok.v40i114.15700.
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THE POLITICS OF UTOPIA | The article discusses the continued relevance of utopia in the 21st century as well as the general problems that arise from utopia as a literary and political phenomenon. UtopiaH– both as psychological “wishfulfilment” and as social constructionH– is involved in a contradictory relationship with the political. Utopia presupposes a “suspension” of politics,and hence utopias flourish in periods of social turmoil, but without political agency or direction. The function of utopia is first and foremost negative, in the sense that utopia does not offer a representation of a better future, but rather shows us that we are unable to imagine such a future because of the ideological closure of the system. Therefore, it will be impossible to develop an effective and critical political practice for the age of globalization without the resurrection of utopia.
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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.
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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.
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Knop, Karen. "Utopia without Apology: Form and Imagination in the Work of Ronald St. John Macdonald." Canadian Yearbook of international Law/Annuaire canadien de droit international 40 (2003): 287–308. http://dx.doi.org/10.1017/s0069005800008067.
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SummaryThe word “utopia” is a pun on eu topos (a good place) and ou topos (no place). While utopia in the sense of eu topos refers to an ideal society and its realization, utopia in the sense of ou topos emphasizes a mode of narrative rather than a political goal. Traditionally, the utopian form is a traveller’s account of a visit to an imaginary country where the journey is either to a far-off land or to the distant future. This article offers an appreciation of Ronald St. John Macdonald as a practitioner, presenter, and promoter of the utopian form in international law. Beyond the ability of a particular eu-topia to confront us with a complete package of ideas for international law that would otherwise remain unimagined, ou-topia generally encourages comprehensive and radical thinking about international law’s future and perhaps even jolts us into a heightened consciousness of our creativity and potential for change. The article also touches on the corresponding disadvantages of utopias and speculates that Macdonald reconciles the advantages and disadvantages partly through the fact that the power of the utopian form is available even to those who have been historically and unjustly excluded from international law.
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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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Abdelbaky, Ashraf. "A Perfect World or an Oppressive World: A Critical Study of Utopia and Dystopia as Subgenres of Science Fiction." SMART MOVES JOURNAL IJELLH 4, no. 3 (March 28, 2016): 17. http://dx.doi.org/10.24113/ijellh.v4i3.1201.
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In this article, I investigates the concept of utopia and dystopia in literature since the time of Plato and Thomas More and how it became a significant subgenre of science fiction. I present the kinds of utopia and its fundamental purposes as well as the different explanations for the term utopia and dystopia by numerous critics. I stress the function of science fiction as a literary tool to depict the grim picture and the weaknesses of current societies, dystopias, and to provide a warning for the future of these societies by presenting alternative peaceful societies; utopias. Therefore, I seek to investigate how utopian writings play a central role in uncovering the shortcomings of societies and presenting a formative criticism towards them. I also discuss how utopia and dystopia give women the chance to present their feminist demands using science fiction.
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Ingerlab, Michail, and Taisiya Paniotova. "Utopia as social psychotherapy." SHS Web of Conferences 72 (2019): 03021. http://dx.doi.org/10.1051/shsconf/20197203021.
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The article considers the approach to modern utopian works as a means of social psychotherapy. This context is currently poorly developed, although for the first time “psychological utopia”, as a society of perfect mental health, was mentioned by A. Maslow. Utopia, remaining the object of multidisciplinary research, in the era of digitalization and information technology acquires the ability to quicker than before be reflected in the mass consciousness, to acquire the significance of a cultural phenomenon, to determine the values and meanings of the activities of its adherents. The authors analyze the significance of utopian ideas of rational individualism, techno-utopianism, trans-humanism as ideologies of social movements. The emerging phenomenon of socio-medial psychotherapy is presented for discussion. The authors conclude that the psychotherapeutic meaning of utopias consists in their openness to the future, the denial of the negative present and the ability to construct socially significant ideals reflected in the individual psychology of contemporaries.
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Meireis, Sandra. "Micro-utopias in architecture." SAJ - Serbian Architectural Journal 10, no. 1 (2018): 13–24. http://dx.doi.org/10.5937/saj1801013m.
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In recent years, new formats of socially engaged architectural practices have become increasingly present in the urban space. Projects of temporary use, mostly erected by transdisciplinary working collectives, have become part of a broader trend, marking a social turn in architecture. In this paper, these practices are understood as a concrete aesthetic and political phenomenon that brings about alternative forms of social coexistence: micro-utopias arise against the backdrop of urban NEO-liberalisation processes. The history of utopia, and particularly the utopian tradition in architecture, facilitate to put this argument forward.
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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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Graham, Phil. "Negative Discourse Analysis and utopias of the political." Journal of Language and Politics 18, no. 3 (February 19, 2019): 323–45. http://dx.doi.org/10.1075/jlp.18052.gra.
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Abstract This paper puts forward an argument about the relation between utopian thought and political discourse. It demonstrates how utopias frame normative discourse in general and political discourse in particular. The argument is informed by Kenneth Burke’s theory of the negative command and its place at the basis of all human language. I argue that utopias are necessarily based in the hortatory negative and are, in literary terms, like religious texts in general being ‘words about words’ designed to coordinate “the tribe”. Burke calls such texts ‘logological’. The argument I put forward here points to a rapidly crumbling utopia that has beset much of the world and all of the West since at least the Reagan-Thatcher era in which a new corporatist political economy was given global impetus.
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Thaler, Mathias. "Hope Abjuring Hope: On the Place of Utopia in Realist Political Theory." Political Theory 46, no. 5 (November 22, 2017): 671–97. http://dx.doi.org/10.1177/0090591717740324.
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This essay reconstructs the place of utopia in realist political theory, by examining the ways in which the literary genre of critical utopias can productively unsettle ongoing discussions about “how to do political theory.” I start by analyzing two prominent accounts of the relationship between realism and utopia: “real utopia” (Erik Olin Wright et al.) and “dystopic liberalism” (Judith Shklar et al.). Elaborating on Raymond Geuss’s recent reflections, the essay then claims that an engagement with literature can shift the focus of these accounts. Utopian fiction, I maintain, is useful for comprehending what is (thus enhancing our understanding of the world) and for contemplating what might be (thus nurturing the hope for a better future). Ursula K. Le Guin’s novel The Dispossessed deploys this double function in an exemplary fashion: through her dynamic and open-ended portrayal of an Anarchist community, Le Guin succeeds in imagining a utopia that negates the status quo, without striving to construct a perfect society. The book’s radical, yet ambiguous, narrative hence reveals a strategy for locating utopia within realist political theory that moves beyond the positions dominating the current debate. Reading The Dispossessed ultimately demonstrates that realism without utopia is status quo–affirming, while utopia without realism is wishful thinking.
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Bussière, Kirsten. "Survival is insufficient: Degenerate utopian nostalgia in popular culture post-apocalyptic fiction." Australasian Journal of Popular Culture 9, no. 2 (September 1, 2020): 261–75. http://dx.doi.org/10.1386/ajpc_00031_1.
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From SARS to H1N1, and most recently COVID-19, global disease outbreaks have defined the past several decades. For many, we are living in what can only be described as a pre-apocalyptic moment. Indeed, we are currently facing a global pandemic outbreak – a situation that had been previously described as imminent and perhaps even long overdue. Consequently, the publication of pandemic narratives has increased exponentially, which exposes a heightened social concern about the risk of viral outbreak. But instead of speaking to these growing anxieties and providing models to interpret our current position, a growing body of popular culture post-apocalyptic fiction remains deeply entrenched in a dangerous nostalgia that undermines the construction of hypothetical models that could appropriately respond to these threats. I argue that these texts can therefore be read as degenerate utopias, Louis Marin’s term for the false utopian myths that circulate within a society. A degenerate utopia is thus not really a utopia at all, but rather an ideology that elevates the past to a false state of perfection. My article examines the construction of degenerate utopian realities through collective memory in Emily St John Mandel’s Station Eleven and Peter Heller’s The Dog Stars.
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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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Vallury, Raji. "The Potentiality of the Utopian Literary Imagination; Or, Can an Aesthetic Ontology Be a Politics?" Paragraph 39, no. 3 (November 2016): 287–304. http://dx.doi.org/10.3366/para.2016.0202.
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My article analyses the political power of the utopian imaginary through the concepts of actuality, potentiality and possibility. Tracing the tensions of a critical model of utopia as both a form of thought and a form of the sensible, it links Louis Marin's concept of the utopic imaginary as a common sensorium that is reconfigured through the play of a mobile figure with Jacques Rancière's formulation of the partition of the sensible. Studying the critical reception of Melville's Bartleby in Deleuze, Rancière and Agamben, it proposes that the space of literary potentiality, where the past could not have been or retains its possibility to be otherwise, where the actual can not be and the potential and the possible have a right to be and exist, forms the spatio-temporal configuration of the utopian (and dystopian) imaginary of literature. Potentiality offers a key to understanding the politics of the ontology constructed by (utopian) aesthetics.
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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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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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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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Černauskienė, Aušra. "Novelty of Artistic Forms in Contemporary Lithuanian Architecture." Architecture and Urban Planning 11, no. 1 (July 1, 2016): 6–13. http://dx.doi.org/10.1515/aup-2016-0001.
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Abstract The article presents an analysis of the concept of novelty of artistic forms and its visual expressions in contemporary Lithuanian architecture. It is stated that the novelty is virtually manifested through utopian visions of the new world and their metamorphoses, and is made relevant by the method of experiment. Based on examples of Western European architectural utopias and experiments, the article suggests the formulated indicators of novelty, which are reflected in artistic forms of contemporary Lithuanian architecture. The aim of the research is to reveal the concept of novelty linking it with transformation and utopia, and illustrating it with the objects of contemporary Lithuanian architecture.
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Brisson, Luc. "Plato’s Political Writings: a Utopia?" Polis: The Journal for Ancient Greek and Roman Political Thought 37, no. 3 (September 1, 2020): 399–420. http://dx.doi.org/10.1163/20512996-12340291.
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Abstract Thomas More’s 1516 Utopia describes a ‘fictitious’ republic on an imaginary island, and draws heavily on ancient political ideas. This paper explores the difficulties of applying the term ‘utopia’ to Plato’s political thinking, given that More’s term is anachronistically applied to ancient texts. The projects of the Republic and Laws should not be interpreted as ‘utopian’, but as blueprints for a foundation such as a new city, rather than as imagined ideal cities after More’s model. Support for Plato’s practical involvement in matters of political foundation is drawn from the Seventh Letter. The Republic and the Laws are discussed not as utopias, but political manifestos. The political context in which Plato lived, and his objectives, gives his political writings a wholly different dimension. The goal of the Republic and the Laws is not to describe unrealizable constitutions, but to exchange the Athenian constitution of Plato’s time for another.
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Thaler, Mathias. "Peace as a Minor, Grounded Utopia: On Prefigurative and Testimonial Pacifism." Perspectives on Politics 17, no. 4 (June 25, 2019): 1003–18. http://dx.doi.org/10.1017/s1537592719001166.
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A common complaint about pacifism holds that it is utopian, in a pejorative sense. The worry can take various forms and directions, but when it is couched in terms of just war theory it usually includes accusations of pacifism’s immorality, inconsistency and impracticality. Contemporary defenders of pacifism have responded to this complaint by delineating a highly sophisticated, empirically informed account of pacifism that foregrounds its real-world effectiveness. This article takes a different route to vindicating pacifism via a more nuanced picture of what is specifically utopian about it. I propose that peace, in at least some of its guises, can be described as a minor, grounded utopia; it is a desire for an alternative future without war and violence, whose pursuit blurs the boundaries between thought and action. Reconstructing both prefiguration and testimony as practical modes of this kind of pacifism, I maintain that minor, grounded utopias are sites rife with conflict and contestation.
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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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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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Gruenwald, Oskar. "The Dystopian Imagination." Journal of Interdisciplinary Studies 25, no. 1 (2013): 1–38. http://dx.doi.org/10.5840/jis2013251/21.
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This essay seeks to exploe the nature and effects of the new Post-Industrial Revolution as epitomized by the digital universe, the fusion of synthetic biology and cybenetics, and the promise of genetics, engendering new hopes of a techno-utopian future of material abundance, new virtual worids, human-like robots, and the ultimate conquest of nature. Central to this prefect is the quest for transcending human limitattons by changing human nature itself, consciously directing evolution toward a posthuman or transhuman stage. Less well understood is the utopia-dystopia syndrome illuminated by ttw dystopian imagination refracted in science-fiction literature in such famous twentieth-century dysopias as Yevgeny Zamyatin's We, Aldous Huxley's Brave New World, and George Orwell's 1984, cautioning that utopias may lead to their opposite: dystopia, totalitarianism, dictatorship. The thrall of techno-utopia based on technology as a prosthetic god may lead to universal tyranny by those who wield political power. The essay concludes that what humanity needs is not some unattainable Utopia but rather to cherish and nurture its God-given gifts of reason, free will, conscience, moral responsibility, an immortal soul, and the remarkable capacity of compasston to become fully human.
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Makaza, Dorothy. "Towards Afrotopia: The AU Withdrawal Strategy Document, the ICC, and the Possibility of Pluralistic Utopias." Volume 60 · 2017 60, no. 1 (January 1, 2018): 481–513. http://dx.doi.org/10.3790/gyil.60.1.481.
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The International Criminal Court could be said to represent the largest utopian project in international criminal justice. Although African States were among the first to ratify the Rome Statute, the African Union Assembly’s adoption of a Withdrawal Strategy Document in January 2017 could have been an indication of a tipping point in the relationship between African States and the International Criminal Court. This article aims to show the irony of utopia amidst the global North/South divide by putting into question the feasibility, legitimacy, and equitability of the utopian project in international criminal law as well as to discuss the proposals within the Withdrawal Strategy Document while shedding light upon the varying contextual backgrounds on which those proposals were made. It challenges international criminal law conceptions of State (non-)compliance and explores the complexities of such classifications by revealing the politics of definition in international criminal law. Finally, the article suggests pluralising the field as a solution and introduces the concept of Afrotopia as part of the puzzle of pluralised utopias.
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Doyle, Charles Clay. "Is It “A Utopia” or “An Utopia”?" Moreana 36 (Number 137), no. 1 (March 1999): 35–45. http://dx.doi.org/10.3366/more.1999.36.1.4.
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In early texts, when an indefinite article immediately preceded the English noun utopia or utopian or the adjective utopian (or the eu- counterparts of such words), the article was nearly always an, even though (during much of that interval, at least) those “utopian” words were commonly pronounced with an initial consonant /y/, as they are today. Only in the middle of the nineteenth century did constructions like a utopia and a utopian start to appear with any regularity in the written record. In the seventeenth and eighteenth centuries, thirty-three recorded instances of an occur before “utopian” words, only two of a.
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Tuzovskii, Ivan Dmitrievich. "Utopian universals in the context of the concept of “information society”." Философская мысль, no. 7 (July 2021): 18–29. http://dx.doi.org/10.25136/2409-8728.2021.7.36034.
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This article explores the problem of utopian universals applicable to the concept of “information society”. The author interprets utopian universals as most general representations on the best social structure that became widespread within a particular epistemological tradition. The subject of this research is the determination and evolution of the universal social attributes characteristic to projects of best social structure within the epistemological tradition of scientific rationality developed throughout the XVI – XXI centuries. From T. Mohr's "Utopia" to D. Bell's "post-industrial Society" and M. Castells '"Information Age", the author traces the universal features of social attribution. The researcher comes to the conclusion that projects of an optimal or ideal social structure, changing their concrete form of expression, retain a utopian character throughout the entire line of development of the epistemological tradition of scientific rationality. Utopian universals of aggregation and codification of theoretical knowledge, transformation of science into the major driving force of political and economic development, transition of power to the wisemen-philosophers, collective maximally egalitarian and democratic participation in decision-making is the attributes that to greater or lesser degree are inherent to the utopias of Western civilization, beginning with the work of T. More. These same attributes retain in the concept of information society, which allows raising the question of the need for critical revision as a theoretical scientific concept and practical political project of the information society.
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Ziemann, Andreas. "Die Kraft der Zeitutopie im 19. Jahrhundert." Zeitschrift für Medien- und Kulturforschung 7, no. 2 (2016): 47–62. http://dx.doi.org/10.28937/1000107550.
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"Der Aufsatz fokussiert die literarische Gattung von Utopie und Science Fiction als empirisches und historisches Material und untersucht an ausgewählten Texten des 19. Jahrhunderts, über welche zukünftigen Medien, Medienpraktiken und menschlichen Lebensformen dort geschrieben und (antizipativ) reflektiert wird. Zeitutopien, so die forschungsleitende These, fungieren als Modell und Entstehungsherd innovativer (Medien-) Techniken und besitzen eine spezifische Gestaltungskraft neuer Lebenswelten. The paper focuses on the literary genre of utopia and science fiction as empirical and historical material. With reference to selected texts from the 19th century, it outlines which future media, media practices and human life forms are discussed in an often anticipatory way. The thesis is that time utopias act as a model and source of innovative (media) technologies and have a specific power to design new worlds. "
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Jespersen, Mikkel Birk. "Gerrard Winstanleys ikonoklasme som immanent utopi." K&K - Kultur og Klasse 40, no. 114 (December 20, 2012): 45–59. http://dx.doi.org/10.7146/kok.v40i114.15702.
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GERRARD WINSTANLEY’S ICONOCLASM AS IMMANENT UTOPIA | In this article I analyse the utopian discourse of Gerrard Winstanley as an example of how utopia functions as a social fiction. Winstanley was part of the radical Digger movement in the English Revolution in the mid-17th century, and he has been regarded both as a religious mystic and as a precursor of later communist thinkers. His last published text, The Law of Freedom in a Platform (1652), presents an egalitarian utopian program based on democracy and collective ownership of land. It has been arguedthat this text represents a break from Winstanley’s earlier religious and political writings because of its focus on the institutional framework of the proposed utopian model. I argue, however, that it is generally more productive to focus on the function of utopia and to see utopia as both a figurative and conceptual discourse which combines a deconstruction of ideological contradictions with a production of new sociopolitical representations. This approach allows us to analyse how Winstanley creates a utopian discourse based on a “materialistic” iconoclasm which produces a dynamic, immanent utopia. Rather than being a totalitarian vision, as some have argued, Winstanley’s egalitarian and immanent utopia dismantles the distinction between state and society. Utopia should be seen as a discourse which, through its use of sociopolitical fictions, is able to bring out different sociopolitical dimensionsand potentials of a specific historical conjuncture by articulating the non-realized futures of history.
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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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Theilen, Jens T., Isabelle Hassfurther, and Wiebke Staff. "Guest Editors’ Introduction: Towards Utopia – Rethinking International Law." Volume 60 · 2017 60, no. 1 (January 1, 2018): 315–34. http://dx.doi.org/10.3790/gyil.60.1.315.
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In the face of recent challenges to international law and its institutions, a sense of despair and resignation pervades some parts of international legal scholarship – a mindset which may work to close off the ability to think, feel, and imagine alternatives. As a counterpoint to such despair, this paper explores the potential of utopianism as a framework for rethinking international law which provides grounds for hope. Building on the articles contained in the Special Section “Towards Utopia – Rethinking International Law” which it introduces, the paper discusses three topoi of utopianism in relation to international law: first, the diversity of utopian approaches, ranging from grand blueprints to everyday utopias; second, the relation of utopianism to critique, and specifically to critical approaches to international law; and third, the complicated role of international law in relation to social change.
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Uhlenbruch, Frauke. "Reconstructing Realities from Biblical Utopias." biblical interpretation 23, no. 2 (March 23, 2015): 191–206. http://dx.doi.org/10.1163/15685152-00232a03.
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This article addresses two specific issues in reading the Hebrew Bible drawing on utopian theory: the possibility of reconstructing historical reality by reading a text as a utopia, and the variable of changing audiences throughout time and their impact on utopian readings. Suvin’s and Roemer’s definitions of utopia are used, but it is acknowledged that no one definition of utopia is necessarily more correct than another. Approaching the concept of utopia as a flexible ideal type, rather than with a strict definition, is advocated. Utopia is seen as a specific response by the author(s) to a perceived reality; therefore it has been suggested that reading biblical texts as utopia can offer insight into social realities at the time of the text’s creation. This notion is examined critically, drawing on Holquist’s comparison of utopia to the abstraction of chess. While it is possible to make some statements about the social reality at the time of the production of the text by reading the text as a utopian representation, it must always be taken into account that each reconstruction of reality is only one possible interpretation offered by a member of a non-intended audience. A utopia’s relationship to realities is complex, and often aspects of its implied counter-piece, the dystopia, become visible when a transfer of a utopia into reality is attempted.
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Ronzeaud, Pierre. "L’espace dans les utopies littéraires du règne de Louis XIV1." Images et imaginaire de l’espace 34, no. 1-2 (February 23, 2004): 277–94. http://dx.doi.org/10.7202/007567ar.
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Résumé Cette enquête sur les utopies de Foigny, Veiras, Gilbert, Fontenelle et Tyssot de Patot considère l’espace utopique à partir de points de vue successifs et complémentaires. Premièrement, c’est dans une optique narratologique que sont examinés les relations de voyages qui conduisent les découvreurs vers des territoires utopiens, et les récits de retour en Europe, pour mettre en évidence les structures viatiques et les stratégies d’authentification récurrentes qui déterminent des trajets de lectures similaires. En deuxième lieu, dans une optique géographique, on s’attache à l’analyse du lieu utopien dont la topographie et l’onomastique reflètent plus qu’une cohérence géographique, les visions ou les obsessions qui informent l’imagination des utopistes. Dans une optique politique, le troisième temps de notre étude tend à considérer l’espace comme une extension du corps social dont la perfection est projetée dans l’urbanisme et l’architecture, selon des schèmes culturels hérités et détournés : isométrie, circularité, équilibre hiérarchisé, etc. Enfin, d’un point de vue esthétique, l’enquête part de l’exemple des fleurons que constituent les palais et les temples dans les relations utopiques : espaces symboliques qui donnent à découvrir, par delà l’aporie d’un art utopien vraiment nouveau, un réemploi des modèles européens, écrire l’autre n’étant que réécrire autrement le même. Le seul espace que nous explorons jamais est celui de nos représentations.