Among the canonizations and beatifications of his pontificate that of Sir Thomas More, author of Utopia, is memorable.
If so, no Utopia has ever yet been presented in a style so little calculated to stir the imagination, to warm the feelings, to soothe the insurgency of the reason.
Comte's Utopia has pleased the followers of the Catholic, just as little as those of the scientific, spirit.
Scholars, like Colet, read the New Testament in Greek and lectured on justification by faith before they knew of Luther, and More included among the institutions of Utopia a rather more liberal and enlightened religion than that which he observed around him.
He believed that to look for the restoration of freedom of foreign trade in Great Britain would have been "as absurd as to expect that an Oceana or Utopia should be established in it."
The latter was able to appeal to his countrymen (in a notable speech in the spring of 1906) to rally to a radical programme which had no socialist Utopia in view; and the appearance in him of a strong and practical radical leader had the result of considerably diminishing the effect of the socialist propaganda.
He made this, in 1871, the first volume of his collected lectures and essays, the more popular and didactic form of his new Utopia of human life.
52 to 66) he was again drawn back largely to art by his lectures as professor, whilst prosecuting his social Utopia by speech, pen, example and purse.
SIR THOMAS MORE (1478-1535), English lord chancellor, and author of Utopia, was born in Milk Street in the city of London, on the 7th of February 1478.
In the Utopia, which, though written earlier, More had allowed to be printed as late as 1516, he had spoken against the vices of power, and declared for indifference of religious creed with a breadth of philosophical view of which there is no other example in any Englishman of that age.
In the Utopia, published in Latin in 1516 (1st English translation, 1551), he not only denounced the ordinary vices of power, but evinced an enlightenment of sentiment which went far beyond the most statesmanlike ideas to be found among his contemporaries, pronouncing not merely for toleration, but rising even to the philosophical conception of the indifference of religious creed.
For as a romance the Utopia has little interest either of incident or of character.
The idea of putting forward political and philosophical principles under the fiction of an ideal state was doubtless taken from Plato's Republic. The Utopia in turn suggested the literary form adopted by Bacon, Hobbes, Filmer, and other later writers; and the name of the book has passed into the language as signifying optimistic but impracticable ideals of reform.
Better known as Utopia, was printed at Louvain in 1516, under the superintendence of Erasmus, and appeared in many subsequent editions, many of them of great bibliographical value, the finest being the Basel edition of 1518.
It was translated into the chief languages of Europe, and into English by Ralph Robinson as A fruteful and Pleasaunt Worke of the best State of a Publyque Weale, and of the newe Yle called Utopia (Abraham Nell, 1551); modern editions are by J.
Steele for the King's Classics (1908), &c. Other translations of Utopia are by Gilbert Burnet (1684) and by A.
UTOPIA, an ideal commonwealth, or an imaginary country whose inhabitants are supposed to exist under the most perfect conditions possible.
Hence the terms Utopia and Utopian are also used to denote any visionary scheme of reform or social theory, especially those which fail to recognize defects inherent in human nature.
The word first occurs in Sir Thomas More's Utopia, which was originally published in Latin under the title De Optimo Reipublicae Statu, deque Nova Insula Utopia (Louvain, 1516).
The idea of a Utopia is, even in literature, far older than More's romance; it appears in the Timaeus of Plato and is fully developed in his Republic. The idealized description of Sparta in Plutarch's life of Lycurgus belongs to the same class of literary Utopias, though it professes to be historical.
Few of these survived after the exploration of the Atlantic by Columbus, Vasco da Gama and others in the 15th century; but in literature More's Utopia set a new fashion.
Wells's Anticipations (1901), A Modern Utopia (1905) and New Worlds for Old (1908).
In contrast to More's Utopia, the work is cold and abstract, and lacking in practical detail.
In The Discovery of the Future (1902), Mankind in the Making (1903), A Modern Utopia (1905) and New Worlds for Old (1908) his socialistic theories were further developed.
"Viret," note D), though the deistic standpoint had already been foreshadowed to some extent by Averroists, by Italian authors like Boccaccio and Petrarch, in More's Utopia (1515), and by French writers like Montaigne, Charron and Bodin.
In Blanquerna (1283), a novel which describes a new Utopia, Lull renews the Platonic tradition and anticipates the methods of Sir Thomas More, Campanella and Harrington, and in the Libre de Maravelles (1286) he adopts the Oriental apologue from Kalilah and Dimnah.
The following translations deserve to be mentioned: - Utopia, written in Latin by Sir Thomas More, Chancellor of England: translated into English (1685); A Relation of the Death of the Primitive Persecutors, written originally in Latin, by L.