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practice: individual cities are run by privately elected princes and families are made up of ten to sixteen adults living in a single household. It is unknown if More truly believed in socialism, or if he printed Utopia to argue that true socialism was impractical (Gilbert). More printed many writings involving socialism, some seemingly in defense of it and others apparently scathing satires against it. Some scholars believe that More uses the structure to show the perspective of something as an idea against something put into practice. Hythloday describes the city as perfect and ideal, and believes the society thrives and is perfect. As such, he is used to represent the more fanatic socialists and radical reformists of his day. When More arrives he describes the social and cultural norms put into practice, citing a city thriving and idealistic. While some believe that is More's ideal society, some believe the book's title, which translates to "Nowhere" from Greek, is a way to describe that the practices used in Utopia are impractical and could not be used in a modern world successfully (Gilbert). Either way, Utopia has become one of the most talked about works both in defense of socialism and against it.
1519:, Christopher Burlinson argues that More intended to produce a fictional space in which ethical concerns of humanity and bestial inhumanity could be explored. Burlinson regards the Utopian criticisms of finding pleasure in the spectacle of bloodshed as reflective of More's own anxieties about the fragility of humanity and the ease in which humans fall to beast-like ways. According to Burlinson, More interprets that decadent expression of animal cruelty as a causal antecedent for the cruel intercourse present within the world of Utopia and More's own. Burlinson does not argue that More explicitly equates animal and human subjectivities, but is interested in More's treatment of human-animal relations as significant ethical concerns intertwined with religious ideas of salvation and the divine qualities of souls.
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1500:(3:17; 5:4, 16; 6:11, 14, 16, 18; also in chs. 7, 8, 9, 11, 12). In that book the angel guides Tobias and later cures his father of his blindness. While Hythlodaeus may suggest his words are not to be trusted, Raphael meaning (in Hebrew) "God has healed" suggests that Raphael may be opening the eyes of the reader to what is true. The suggestion that More may have agreed with the views of Raphael is given weight by the way he dressed; with "his cloak... hanging carelessly about him", a style that
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1552:, a 2011 television drama centered around Zionist settler colonialism in modern-day Palestine. Bruce's treatment of Utopian foreign policy, which mirrored European concerns in More's day, situates More's text as an articulation of settler colonialism. Bruce identifies an isomorphic relationship between Utopian settler logic and the account provided by
1316:, and any people found without a passport are, on a first occasion, returned in disgrace, but after a second offence, they are placed in slavery. In addition, there are no lawyers, and the law is made deliberately simple, as all should understand it and not leave people in any doubt of what is right and wrong.
563:... for in courts they will not bear with a man's holding his peace or conniving at what others do: a man must barefacedly approve of the worst counsels and consent to the blackest designs, so that he would pass for a spy, or, possibly, for a traitor, that did but coldly approve of such wicked practices.
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are encouraged to talk out their erroneous beliefs with the priests until they are convinced of their error. Raphael says that through his teachings
Christianity was beginning to take hold in Utopia. The toleration of all other religious ideas is enshrined in a universal prayer all the Utopians recite.
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A complete edition (including all of the letters and commendations, as well as the marginal notes, that were included in the first four printings of 1516–18) translated in 2012. Licensed as
Creative Commons BY-SA and published in multiple electronic formats (HTML, PDF, TXT, ODF, EPUB, and as a Social
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state. Interpretations about this important part of the book vary. Gilbert notes that while some experts believe that More supports socialism, others believe that he demonstrates a belief that socialism is impractical. The former would argue that More used book two to show how socialism would work in
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and its poetry. The letters also explain the lack of widespread travel to Utopia; during the first mention of the land, someone had coughed during announcement of the exact longitude and latitude. The first book tells of the traveller
Raphael Hythlodaeus, to whom More is introduced in Antwerp, and it
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is Thomas More's reason for writing it. Most scholars see it as a comment on or criticism of 16th-century
Catholicism since the evils of More's day are laid out in Book I and in many ways apparently solved in Book II. Indeed, Utopia has many of the characteristics of satire, and there are many jokes
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Wives are subject to their husbands and husbands are subject to their wives although women are restricted to conducting household tasks for the most part. Only few widowed women become priests. While all are trained in military arts, women confess their sins to their husbands once a month. Gambling,
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and the people that live in Utopia were an example of how pleasure has become their guiding principle of life. Although
Greenblatt acknowledged that More's insistence on the existence of an afterlife and punishment for people holding contrary views were inconsistent with the essentially materialist
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Utopians do not like to engage in war. If they feel countries friendly to them have been wronged, they will send military aid, but they try to capture, rather than kill, enemies. They are upset if they achieve victory through bloodshed. The main purpose of war is to achieve what over which, if they
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making fine apparel. All able-bodied citizens must work; thus, unemployment is eradicated, and the length of the working day can be minimized: the people have to work only six hours a day although many willingly work for longer. More does allow scholars in his society to become the ruling officials
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meaning "Nowater". Raphael's last name, Hythlodaeus means "dispenser of nonsense" surely implying that the whole of the
Utopian text is 'nonsense'. Additionally the Latin rendering of More's name, Morus, is similar to the word for a fool in Greek (μωρός). It is unclear whether More is simply being
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The first book is told from the perspective of More, the narrator, who is introduced by his friend Peter Giles to a fellow traveller named
Raphael Hythloday, whose name translates as "expert of nonsense" in Greek. In an amicable dialogue with More and Giles, Hythloday expresses strong criticism of
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are despised (but allowed) in Utopia, as they are seen as representing a danger to the state: since they do not believe in any punishment or reward after this life, they have no reason to share the communistic life of Utopia and so will break the laws for their own gain. They are not banished, but
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The first discussions with
Raphael allow him to discuss some of the modern ills affecting Europe such as the tendency of kings to start wars and the subsequent loss of money on fruitless endeavours. He also criticises the use of execution to punish theft by saying that thieves might as well murder
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asserts that native
American societies played an inspirational role for More's writing. For example, indigenous Americans, although referred to as "noble savages" in many circles, showed the possibility of living in social harmony and prosperity without the rule a king...". The early British and
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debate over true nobility, and that he was writing to prove the perfect commonwealth could not occur with private property. Crucially, Skinner sees
Raphael Hythlodaeus as embodying the Platonic view that philosophers should not get involved in politics, but the character of More embodies the more
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The island was originally a peninsula but a 15-mile wide channel was dug by the community's founder King Utopos to separate it from the mainland. The island contains 54 cities. Each city is divided into four equal parts. The capital city, Amaurot, is located directly in the middle of the crescent
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and people requesting what they need. There are also no locks on the doors of the houses, and the houses are rotated between the citizens every ten years. Agriculture provides the most important occupation on the island. Every person is taught it and must live in the countryside, farming for two
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People are redistributed around the households and towns to keep numbers even. If the island suffers from overpopulation, colonies are set up on the mainland. Alternatively, the natives of the mainland are invited to be part of the Utopian colonies, but if they dislike them and no longer wish to
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gives the citizens a healthy dislike of it. It also makes it difficult to steal, as it is in plain view. The wealth, though, is of little importance and is good only for buying commodities from foreign nations or bribing the nations to fight each other. Slaves are periodically released for good
1221:…two hundred miles across in the middle part, where it is widest, and nowhere much narrower than this except towards the two ends, where it gradually tapers. These ends, curved round as if completing a circle five hundred miles in circumference, make the island crescent-shaped, like a new moon.
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The word 'utopia', invented by More as the name of his fictional island and used as the title of his book, has since entered the English language to describe any imagined place or state of things in which everything is perfect. The antonym 'dystopia' is used for hypothetical places of great
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Paul, who recalls his father's criticism of Palestinians as undeserving, indolent, and animalistic occupants of the land. Bruce interprets the Utopian fixation with material surplus as foundational for exploitative gift economies, which ensnare Utopia's bordering neighbors into a subservient
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reports that More himself was wont to adopt. Furthermore, more recent criticism has questioned the reliability of both Gile's annotations and the character of "More" in the text itself. Claims that the book only subverts Utopia and Hythlodaeus are possibly oversimplistic. Classical scholar
1706:, Utopia is mentioned in a conversation. The alleged amorality of England's priests is compared to that of the more highly principled behaviour of the fictional priests in More's Utopia when a character observes wryly that "every second person born in England is fathered by a priest."
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Plato doubtless did well foresee, unless kings themselves would apply their minds to the study of philosophy, that else they would never thoroughly allow the council of philosophers, being themselves before, even from their tender age, infected and corrupt with perverse and evil
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in May 1515. More started by writing the introduction and the description of the society that would become the second half of the work, and on his return to England, he wrote the "dialogue of counsel". He completed the work in 1516. In the same year, it was printed in
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French settlers in the 1500 and 1600s were relatively shocked to see how the native Americans moved around so freely across the untamed land, not beholden by debt, "lack of magistrates, forced services, riches, poverty or inheritance". Arthur Morgan hypothesized that
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1423:, was arguably the most influential lawyer in England. It can be answered, however, that as a pagan society Utopians had the best ethics that could be reached through reason alone, or that More changed from his early life to his later when he was Lord Chancellor.
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The story is written from the perspective of More himself. That was common at the time, and More uses his own name and background to create the narrator. The book is written in two parts: "Book one: Dialogue of Council," and "Book two: Discourse on Utopia."
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is a feature of Utopian life, and it is reported that every household has two slaves. The slaves are either from other countries (prisoners of war, people condemned to die, or poor people) or are the Utopian criminals. The criminals are weighed down with
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Book two has Hythloday tell his interlocutors about Utopia, where he has lived for five years, with the aim of convincing them about its superior state of affairs. Utopia turns out to share many of the features of (what would come to be called) a
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and the job of feeding the population is given to a different household in turn. Although all are fed the same, Raphael explains that the old and the administrators are given the best of the food. Travel on the island is permitted only with an
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whom they rob, to remove witnesses, if the punishment is going to be the same; the abstract principle being "never to make it safer to follow out an evil plan than to repent of it." He lays most of the problems of theft on the practice of
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More seems to contemplate the duty of philosophers to work around and in real situations and, for the sake of political expediency, work within flawed systems to make them better, rather than hoping to start again from first principles.
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ironic, an in-joke for those who know Greek, seeing as the place he is talking about does not actually exist or whether there is actually a sense of distancing of Hythlodaeus' and the More's ("Morus") views in the text from his own.
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theorists tended to see the ideas as too simplistic and not grounded on realistic principles. The religious message in the work and its uncertain, possibly satiric, tone has also alienated some theorists from the work.
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More tries to convince Raphael that he could find a good job in a royal court to advise monarchs, but Raphael says that his views are too radical and would not be listened to. Raphael sees himself in the tradition of
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Privacy is not regarded as freedom in Utopia; taverns, ale houses and places for private gatherings are nonexistent for the effect of keeping all men in full view and so they are obliged to behave well.
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then-modern practices in England and other Catholicism-dominated countries, such as the crime of theft being punishable by death, and the over-willingness of kings to start wars (Getty, 321).
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view. Thus, the society Raphael proposes is the ideal that More would want. However, without communism, which he saw no possibility of occurring, it was wiser to take a more pragmatic view.
524:. More chose those letters, which are communications between actual people, to further the plausibility of his fictional land. In the same spirit, the letters also include a specimen of the
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hunting, makeup and astrology are all discouraged in Utopia. The role allocated to women in Utopia might, however, have been seen as being more liberal from a contemporary point of view.
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Baker-Smith, Dominic. "Thomas More." The Stanford Encyclopedia of Philosophy, Spring 2014 Edition, Edward N. Zalta (ed.), URL = plato.stanford.edu/archives/spr2014/entries/thomas-more/.
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or priests, people picked during their primary education for their ability to learn. All other citizens, however, are encouraged to apply themselves to learning in their leisure time.
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years at a time, with women doing the same work as men. Similarly, every citizen must learn at least one of the other essential trades: weaving (mainly done by the women), carpentry,
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Another complication comes from the Greek meanings of the names of people and places in the work. Apart from Utopia, meaning "Noplace," several other lands are mentioned:
282:, "A truly golden little book, not less beneficial than enjoyable, about how things should be in a state and about the new island Utopia") is a work of fiction and socio-
1548:, Susan Bruce juxtaposes Utopian justifications for the violent dispossession of idle peoples unwilling to surrender lands that are underutilized with Peter Kosminsky's
1247:) ruling over them. The 200 Syphogranti of a city elect a Prince in a secret ballot. The Prince stays for life unless he is deposed or removed for suspicion of tyranny.
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Huddleston, Gilbert. "St. Thomas More." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 10 Sept. 2018 www.newadvent.org/cathen/14689c.htm.
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view of Epicureanism, Greenblatt contended that it was the minimum conditions for what the pious More would have considered as necessary to live a happy life.
1348:...but, if they are mistaken, and if there is either a better government, or a religion more acceptable to God, they implore His goodness to let them know it.
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of which he was a devout member. Another often cited apparent contradiction is that of the religious tolerance of Utopia contrasted with his persecution of
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and satirical asides such as how honest people are in Europe, but these are usually contrasted with the simple, uncomplicated society of the Utopians.
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Each city has not more than 6000 households, each family consisting of between 10 and 16 adults. Thirty households are grouped together and elect a
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in November 1518. It was not until 1551, sixteen years after More's execution, that it was first published in England as an English translation by
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made out of gold. The gold is part of the community wealth of the country, and fettering criminals with it or using it for shameful things like
363:. That translates, "A truly golden little book, no less beneficial than entertaining, of a republic's best state and of the new island Utopia".
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1214:, Brazil. Raphael then travels further and finds the island of Utopia, where he spends five years observing the customs of the natives.
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suffering or injustice, including systems that present or market themselves as utopian but actually have terrible other sides to them.
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2017:
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1271:. There is deliberate simplicity about the trades; for instance, all people wear the same types of simple clothes, and there are no
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has come to be confused in the English pronunciation). That is something that More himself addresses in an addendum to his book:
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537:, the enclosing of common land, and the subsequent poverty and starvation of people who are denied access to land because of
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In 2006, the artist Rory Macbeth inscribed all 40,000 words on the side of an old electricity factory in Norwich, England.
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relationship of dependence in which they remain in constant fear of being subsumed by the superficially generous Utopians.
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1627:, More certainly popularised the idea of imagined parallel realities, and some of the early works that owe a debt to
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punished by a lifetime of enforced celibacy and adultery being punished by enslavement. Meals are taken in community
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Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia
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Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia
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Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia
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Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia
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Yet, the puzzle is that some of the practices and institutions of the Utopians, such as the ease of divorce,
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The work begins with written correspondence between Thomas More and several people he had met in Europe:
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More, Thomas (1516/1967), "Utopia", trans. John P. Dolan, in James J. Greene and John P. Dolan, edd.,
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Although he may not have directly founded the contemporary notion of what has since become known as
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2275:"Utopian Justifications: More's Utopia, Settler Colonialism, and Contemporary Ecocritical Concerns"
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1206:'s real life voyages of discovery. He suggests that Raphael is one of the 24 men Vespucci, in his
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1990:
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Utopian Justifications: More’s Utopia, Settler Colonialism, and Contemporary Ecocritical Concerns
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Freiheit und Knechtschaft. Die dystopische Utopia des Thomas Morus. Eine Kritik am besten Staat
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and political customs. Many aspects of More's description of Utopia are reminiscent of life in
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More, Thomas (2002). George M. Logan; Robert M. Adams; Raymond Geuss; Quentin Skinner (eds.).
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549:: he knows that for good governance, kings must act philosophically. He, however, points out:
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418:, the Latin equivalent of "no-place", but he eventually opted for the Greek-influenced name.
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FROM DREAMLAND "HUMANISM" TO CHRISTIAN POLITICAL REALITY OR FROM "NUSQUAMA" TO "UTOPIA"
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The work seems to have been popular, if misunderstood, since the introduction of More's
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also explores the subject of how best to counsel a prince, a popular topic at the time.
2339:"Dialoguing with a Satirist: Lucian, Thomas More, and the Visibility of the Translator"
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504:, illustrating a 1518 edition. In the lower left, Raphael describes the island Utopia.
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2314:"Do you know the real story behind one of Norwich's most noticeable graffiti works?"
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The name Raphael, though, may have been chosen by More to remind his readers of the
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Quentin Skinner's interpretation of Utopia is consistent with the speculation that
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stay, they may return. In the case of underpopulation, the colonists are recalled.
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259:
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1720:; in his lifetime More was better known as a translator of Lucian's satires, with
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1541:, although it is implausible that More was aware of them when he wrote the book.
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behaviour. Jewels are worn by children, who finally give them up as they mature.
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Wherfore not Utopie, but rather rightely my name is Eutopie, a place of felicitie
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literally translates, "Of a republic's best state and of the new island Utopia".
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Concerning the Best Condition of the Commonwealth and the New Island of Utopia
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Nowhere was Somewhere. How History Makes Utopias and How Utopias Make History
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permissible by the state, priests being allowed to marry, divorce permitted,
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1841:"utopia: definition of utopia in Oxford dictionary (American English) (US)"
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2476:, a commemoration of the 500th anniversary of the book centered in London.
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1897:"felicity | Origin and meaning of felicity by Online Etymology Dictionary"
1816:
Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700
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1455:. There, Greenblatt argued that More was under the Epicurean influence of
184:
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The Utopian Vision: Seven Essays on the Quincentennial of Sir Thomas More
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under Erasmus's editorship and after revisions by More it was printed in
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1407:, seem to be polar opposites of More's beliefs and the teachings of the
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Concerning the Highest State of the Republic and the New Island Utopia
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1586:'s translation of 1684 is probably the most commonly cited version.
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Indian Givers: How the Indians of the Americas Transformed the World
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Indian Givers:How the Indians of the Americas Transformed the World
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Utopia 1516-2016: More's Eccentric Essay and Its Activist Aftermath
1978:
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About the Best State of a Commonwealth and the New Island of Utopia
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On the Best State of a Commonwealth and on the New Island of Utopia
1602:
1575:
1419:. Similarly, the criticism of lawyers comes from a writer who, as
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491:
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primarily depicting a fictional island society and its religious,
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102:
1914:
More’s Utopia: The English Translation thereof by Raphe Robynson.
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of 1518 mentions a man who did not regard More as a good writer.
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On the Best Kind of a Republic and About the New Island of Utopia
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was used to describe the first concepts of socialism, but later
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1426:
One highly influential interpretation of Utopia is that of the
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On the Best State of a Republic and on the New Island of Utopia
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map of the island of Utopia, the Utopian alphabet, verses by
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430:
390:
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484:, and Thomas More's epistle dedicating the work to Gillis.
2012:(Revised ed.). New York: Cambridge University Press.
204:
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San Diego State University Press, San Diego, California,
2073:
The Languages of Political Theory in Early Modern Europe
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had achieved already, they would not have gone to war.
1932:"The Real and The Fantastic in Utopia by Thomas More"
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De optimo rei publicae statu deque nova insula Utopia
1685:An applied example of More's Utopia can be seen in
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414:In fact, More's very first name for the island was
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1295:Other significant innovations of Utopia include a
324:It is variously rendered as any of the following:
1963:"More, Morton, and the Politics of Accommodation"
1433:. He has argued that More was taking part in the
359:The first created original name was even longer:
1565:Utopia was begun while More was an envoy in the
2117:. Amsterdam University Press. pp. 71–106.
2040:
2038:
1509:claims that Hythlodaeus is an impersonation of
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1219:
561:
551:
1697:, which was directly inspired by More's work.
1644:Description of the Republic of Christianopolis
407:was spelled "Utopie", which is today rendered
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2082:
1179:
8:
2155:"Humans and Animals in Thomas More's Utopia"
1391:One of the most troublesome questions about
435:, meaning "good place," contains the prefix
32:
1859:https://www.jstor.org/stable/44806868?seq=1
1339:, but each is tolerant of the others. Only
1319:There are several religions on the island:
1217:According to More, the island of Utopia is
240:
66:
44:Illustration for the 1516 first edition of
1819:. Cambridge University Press. p. 58.
1517:Humans and Animals in Thomas More’s Utopia
1186:
1172:
681:
38:
31:
2463:– Images photocopied the 1518 edition of
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1239:). Every ten Syphogranti have an elected
1202:and More links Raphael's travels in with
1210:of 1507, says he left for six months at
369:is derived from the Greek prefix "ou-" (
2095:The Swerve: How the World Became Modern
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1737:
1452:The Swerve: How the World Became Modern
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693:
1258:on Utopia, with goods being stored in
571:
2268:
2266:
2264:
2262:
2148:
2146:
2144:
2142:
1930:Paniotova, Taissia Sergeevna (2016).
1700:During the opening scene in the film
297:and published in 1516. The book is a
7:
2048:Utopian Thought in the Western World
2362:Sullivan, E. D. S. (editor) (1983)
1712:The fantastic voyage genre owes to
1481:meaning "Happiland," and the river
2359:, New York: New American Library.
14:
2520:1516 in the Habsburg Netherlands
2406:
2312:Saunt, Raven (16 January 2019).
2172:10.5325/utopianstudies.19.1.0025
1233:(whom More says is now called a
701:
588:
23:. For other written works, see
2153:Burlinson, Christopher (2008).
676:Amaurot (capital), Anyder River
2111:"Bodies, morals, and religion"
1537:was More's description of the
468:The first edition contained a
1:
2500:Books in political philosophy
2467:, from the collection of the
2245:The Review of English Studies
2235:Donner, H. W. (1 July 1949).
1768:BAKER-SMITH, DOMINIC (2000).
1625:Utopian and dystopian fiction
1403:and both married priests and
1872:"John Wells's phonetic blog"
1813:J. C. Davis (28 July 1983).
385:), "place", with the suffix
2505:16th-century books in Latin
2416:public domain audiobook at
1774:University of Toronto Press
1649:Johannes Valentinus Andreae
1611:painted on a brick wall in
568:Book 2: Discourse on Utopia
488:Book 1: Dialogue of Counsel
429:(the latter word, in Greek
2546:
2469:Folger Shakespeare Library
2210:Weatherford, Jack (1988).
2045:Manuel and Manuel (1979).
1967:Journal of British Studies
1689:'s implemented society in
946:Third International Theory
443:
437:
431:
425:is pronounced the same as
391:
381:
371:
18:
2357:The Essential Thomas More
2253:10.1093/res/os-XXV.99.259
2092:. "Chapter 10: Swerves".
587:
579:
441:, "good", with which the
152:Published in English
37:
2247:. os–XXV (99): 259–261.
2109:van Ruler, Hans (2017).
1496:who is mentioned in the
1477:meaning "Muchnonsense",
1243:(more recently called a
1198:Utopia is placed in the
518:Hieronymus van Busleyden
293:(1478–1535), written in
16:1516 book by Thomas More
2451:The American Cyclopædia
2394:English translation of
1916:second edition, 1556,
1462:On the Nature of Things
1106:Communities by country
624:In-universe information
25:Utopia (disambiguation)
1616:
1428:intellectual historian
1350:
1223:
941:Real utopian sociology
710:Mythical and religious
565:
556:
505:
375:), meaning "not", and
279:
241:
67:
2291:10.1353/lit.2015.0009
2273:Bruce, Susan (2015).
2214:. Fawcett Columbine.
1961:Davis, J. C. (1970).
1800:10.3138/9781442677395
1782:10.3138/9781442677395
1703:A Man for All Seasons
1606:
1299:with free hospitals,
1073:Intentional community
1016:Post-scarcity economy
495:
395:) that is typical of
19:For the concept, see
2495:Books by Thomas More
2423:Thomas More and his
2318:Norwich Evening News
2241:by Arthur E. Morgan"
1847:on 19 December 2012.
1473:meaning "Nolandia",
1435:Renaissance humanist
1333:ancestor-worshippers
890:Dystopian literature
632:Abraxa (former name)
401:early modern English
145:Habsburg Netherlands
113:Political philosophy
2530:16th-century novels
2090:Greenblatt, Stephen
2075:. pp. 123–157.
1634:The City of the Sun
952:Utopia for Realists
908:Communitas perfecta
881:Gulliver's Travels
855:Ideology and Utopia
724:City of the Caesars
478:Gerard Geldenhouwer
63:Original title
34:
2434:Andre Schuchardt:
2279:College Literature
1901:www.etymonline.com
1876:www.phon.ucl.ac.uk
1747:means "happiness".
1639:Tommaso Campanella
1617:
1447:Stephen Greenblatt
1329:planet-worshippers
756:Garden of the gods
506:
482:Cornelius Grapheus
464:Preliminary matter
411:in some editions.
219:A Merry Jest
2402:Project Gutenberg
2398:by Gilbert Burnet
2124:978-94-6298-295-6
1826:978-0-521-27551-4
1675:Utopian socialism
1314:internal passport
1196:
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1028:Utopian socialism
914:Communist society
729:Cloud cuckoo land
680:
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502:Ambrosius Holbein
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1530:Jack Weatherford
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1204:Amerigo Vespucci
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826:Most Great Peace
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1325:sun-worshippers
1245:protophylarchus
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1078:Atarashiki-mura
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981:Agriculturalism
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751:Fortunate Isles
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2237:"Review of
1724:, than for
1550:The Promise
1539:Inca Empire
1475:Polyleritae
1413:Protestants
1337:monotheists
1273:dressmakers
1142:Lindisfarne
1098:Sustainable
1083:Egalitarian
919:Heterotopia
776:Great Unity
608:Thomas More
307:monasteries
291:Thomas More
255:Translation
89:Illustrator
75:Translators
57:Thomas More
2490:1516 books
2484:Categories
1918:"Eutopism"
1881:13 January
1755:References
1607:Text from
1479:Macarenses
1440:Ciceronian
1438:pragmatic
1401:euthanasia
1301:euthanasia
1260:warehouses
1241:Traniborus
1236:phylarchus
1147:Millennium
924:Ideal city
845:Literature
816:Mezzoramia
796:Libertatia
771:Satya Yuga
766:Golden Age
761:Shangri-La
604:Created by
598:, ca. 1595
317:The title
249:Wikisource
2384:The Open
2299:1542-4286
2197:150207061
2181:1045-991X
1987:0021-9371
1948:2412-9674
1745:Felicitie
1691:Michoacán
1615:, England
1599:Influence
1561:Reception
1491:archangel
1457:Lucretius
1380:socialist
1365:Framework
1212:Cabo Frio
1200:New World
1157:Zeitgeist
929:Sforzinda
734:Cockaigne
673:Locations
667:New World
554:opinions.
535:enclosure
522:Charles V
284:political
247:at Latin
185:863744174
123:Publisher
2418:LibriVox
2189:20719890
2071:Pagden.
1669:Voltaire
1592:Epigrams
1449:made in
1341:atheists
1226:island.
1037:Practice
986:Escapism
976:Arcology
967:Concepts
806:Mahoroba
801:Mag Mell
781:Ketumati
687:a series
685:Part of
663:Location
641:Republic
596:Ortelius
583:location
459:Contents
416:Nusquama
397:toponyms
99:Language
2454:. 1879.
1722:Erasmus
1679:Marxist
1664:Candide
1613:Norwich
1511:Erasmus
1494:Raphael
1483:Anydrus
1280:Slavery
1269:masonry
1120:Germany
1115:Finland
1110:America
996:New Man
746:Elysium
719:Arcadia
695:Utopias
594:Map by
514:Antwerp
498:woodcut
470:woodcut
432:Εὐτοπία
427:Eutopia
33:Utopia
2465:Utopia
2460:Utopia
2425:Utopia
2413:Utopia
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2390:Book).
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2010:Utopia
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1726:Utopia
1714:Lucian
1695:Mexico
1629:Utopia
1609:Utopia
1572:Leuven
1535:Utopia
1471:Achora
1393:Utopia
1285:chains
1093:Nanjie
1051:HosPex
898:Theory
874:Utopia
656:ademus
581:Utopia
575:Utopia
516:, and
480:, and
449:Utopia
423:Utopia
405:Utopia
367:Utopia
303:social
287:satire
271:Utopia
260:Utopia
198:335.02
117:satire
53:Author
46:Utopia
21:Utopia
2193:S2CID
2185:JSTOR
2129:JSTOR
1991:JSTOR
1936:Valla
1796:JSTOR
1732:Notes
1576:Basel
791:Opona
651:Ruler
614:Genre
547:Plato
409:Utopy
382:τόπος
377:topos
313:Title
295:Latin
276:Latin
169:Pages
164:Print
109:Genre
103:Latin
2368:ISBN
2325:2019
2295:ISSN
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2014:ISBN
1983:ISSN
1944:ISSN
1883:2020
1821:ISBN
1786:ISBN
1661:and
1335:and
1267:and
861:List
836:Zion
741:Eden
637:Type
179:OCLC
156:1551
136:1516
126:More
2428:by
2400:at
2287:doi
2249:doi
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