Utopia Illustrated Edition

This is a spectacular translation. The notes are excellent. I have read Utopia several times over 65 years and this edition reads so well It is like reading it for the first time. This translation makes the humour very appealing. (I yearn to be as literate as Professor Clarence H Miller. For those who follow the news of the death of literacy in our universities, this book may provide respite from grief and sorrow).A reader is advised not to let any latent or flaming anti Catholic bias interfere with enjoyment of this work of a most brilliant mind.

Thomas More lived from 1477 to 1535. He was convicted of treason and beheaded in 1535 for refusing to accept King Henry VIII as head of the Church of England. Utopia, written in Latin, was published in 1516. It was translated to English by Ralph Robinson in 1551. The translation by Clarence Miller was published by Yale University Press in 2001. [This review is based on the Miller translation.]The text of Utopia is in two books. Book 1 was written after Book 2. It is in Book 2 that the society of the place named `Utopia' is described by a traveler, Raphael Hythloday, who through his travels had lived there for a time and has returned to England to report on what he learned. Book 1 is a lead-in to Book 2 and was probably intended to establish interest in the subject of Book 2. The narrative form of Book 1 is a conversation of Hythloday with Thomas More and Peter Giles, and of Book 2 the form is a monologue by Hythloday.Hythloday, speaking in Book 1, agrees with Plato and the people of Utopia that "as long as everyone has his own property, there is no hope of curing them and putting society back into good condition." (48) More disagrees and believes, along with Aristotle and Aquinas, "that no one can live comfortably where everything is held in common. For how can there be any abundance of goods when everyone stops working because he is no longer motivated by making a profit, and grows lazy because he relies on the labors of others." (48)These statements occur near the end of Book 1, which began, after some preliminaries, with a conversation about the justice of the death penalty for theft. (In an endnote on page 145, Miller tells of a report from 1587 that "in the reign of Henry VIII alone 72,000 thieves and vagabonds were hanged.") Hythloday believes that theft is a necessary consequence of personal property. Unstated but evident is that he believes also that personal property is not only a sufficient condition for theft (which makes theft a necessary consequence of it), but also a necessary condition for theft (which makes theft contingent upon it). Removing personal property, then, removes the possibility of theft, he believes: with the unexamined assumption that you cannot steal what you already own in common with everyone else. But of course you can: you take it and keep it for yourself so no one else can use it, taking what belongs to everyone, and not sharing it with anyone. Only the coercion of others, through established law or otherwise, can alter this. But then you are back to the existence of theft and social restraints to admonish and respond to it.In Book 2 Raphael Hythloday describes Utopia. The word `Raphael' means "God's healer", and the word `hythloday', from Greek, means "peddler of nonsense". The word `utopia' is a Greek pun that means both "good place" and "no place". If Hythloday is speaking nonsense motivated by the deepest moral compassion, where is the nonsense? Is Utopia a good place that is no place, or is it no place that is a good place? (The second reading can mean it is not a place that is a good place.)"From my observation and experience of all the flourishing nations everywhere, what is taking place, so help me God, is nothing but a conspiracy of the rich, as it were, who look out for themselves under the pretext of serving the commonwealth." (132)Outside of Utopia, money is the cause of endless trouble. In Utopia, "once the use of money was abolished, and together with it all greed for it, what a mass of troubles was cut away, what a crop of crimes was pulled up by the roots! Is there anyone who does not know that fraud, theft, plunder, strife, turmoil, contention, rebellion, murder, treason, poisoning, crimes which are constantly punished but never held in check, would die away if money were eliminated?" (132)Utopia is a society under full and strict regimentation. Its culture is, in effect, nothing but what is a consequence of social regimentation. Nothing exists in the culture that is not a result of this pervasive social control. Utopians believe they do not live in a tyranny only because they accept and desire the collective regimentation under which they live. They are the perfect slaves.Utopians are ambivalent, in fact illogical if not morally arrogant, about killing for food or defense. They eat animals but "they do not allow their citizens to be accustomed to butchering animals" but rather have "bondsmen" do this because they believe that butchering animals for food "gradually eliminates compassion, the finest feeling of human nature." (68) Bondsmen are apparently immune to such a descent into moral corruption, or else they are bondsmen exactly because they are already morally degraded and so either immune to further corruption or they are beyond moral rectification, and therefore the moral consequences of killing for food cannot matter for their moral selves. So bondsmen who butcher animals either have no compassion, it having been gradually eliminated through butchering, or because their moral precondition, their qualification of moral impurity, includes diminished compassion from which their moral descent continues, or else they have compassion and, being bondsmen, they are somehow immune from the moral consequences of killing for food, either because of their moral deficiency or because bondsmen have a moral strength that the citizens of Utopia lack.Marriage is not allowed until age 18 for women and age 22 for men. Extramarital sex is a crime, and in the case of anyone married, the consequence of a second act of adultery is death. The method is not stated, nor who in Utopia administers capital justice, although it is likely to be a slave. (99)It is mainly (or only) the slaves who kill for the Utopians, but it did not require any killing to become a slave. In fact, "the most serious crimes" (unstated, but clearly not only murder) are punished by "servitude" (slavery). "If slaves are rebellious or unruly, then they are finally slaughtered like wild beasts that cannot be restrained by bars or chains." On the other hand, if they are "tamed by long suffering and show that they regret the sin more than the punishment, their servitude may be either mitigated or revoked, sometimes by the ruler's prerogative, sometimes by popular vote." (100)What happens to those slaves (bondsmen) who helped feed the citizens of Utopia by butchering animals for food and thus suffering the apparent moral consequence of diminished compassion is not stated. Perhaps Utopia uses only slaves gotten from outside the citizenry of Utopia for their necessary killing. Utopia has slaves captured in wars they fought and other "foreigners who have been condemned to death" which the Utopians "acquire [...] sometimes cheaply, more often gratis and take them away." Foreign slaves are kept "constantly at work" and in chains. (95) Utopia also has slaves who entered into slavery by choice. These are "poor, overworked drudges from other nations [...] who chose to be slaves among the Utopians." Such slaves can relinquish their slavery whenever they choose, but in doing so they leave Utopia, although they are not "sent away empty-handed." (96)Utopians do not fight their own wars if they can avoid it. Killing, although morally necessary, is morally degrading, so they hire mercenaries to defend Utopia. They do, however, train for war - men and women both - "so that they will not be incapable of fighting when circumstances require it". (105) They go to war reluctantly, and "do so only to defend their own territory, or to drive an invading enemy from the territory of their friends, or else, out of compassion and humanity, they use their forces to liberate a[n] oppressed people from tyranny and servitude." (105) Upon declaring war, they immediately offer enormous rewards for the assassination or capture of the enemy prince and others "responsible for plotting against the Utopians." (108)Utopians are tolerant of differing views on religion and "on no other subject are they more cautious about making rash pronouncements than on matters concerning religion." (122) However, they scorn unbelievers in any deity or afterlife, and "do not even include in the category of human beings" nor "count him as one of their citizens" if he "should sink so far below the dignity of human nature as to think that the soul dies with the body or that the world is ruled by mere chance and not by prudence." (119) "For who can doubt that someone who has nothing to fear but the law and no hope of anything beyond bodily existence would strive to evade the public laws of his country by secret chicanery or to break them by force in order to satisfy his own personal greed?" (119) "He is universally looked down on as a lazy and spineless character." (119) In fact, "a religious fear of the heavenly beings" is "the greatest and practically the only incitement to virtue." (127)There is a kind of state religion in Utopia which includes high priests and public worship. "They invoke God by no other name than Mythras, a name they all apply to the one divine nature, whatever it may be. No prayers are devised which everyone cannot say without offending his own denomination." (126) "When the priest [...] comes out of the sacristy, everyone immediately prostrates himself on the ground out of reverence; on all sides the silence is so profound that the spectacle itself inspires a certain fear, as if in the presence of some divinity." (128) Priests are held in such high esteem that "even if they commit a crime they are not subject to a public tribunal but are left to God and their own consciences. [...] For it is unlikely that someone who is the cream of the crop and is elevated to a position of such dignity only because of his virtue should degenerate into corruption and vice." (124)

The text of this book is classic, and so I don't need to review More's philosophy. But the book itself was deficient in terms of the print formatting. Page margins are ignored in this print to maximize print space, at the expense of visual ergonomics. The result is a frugal yet cost effective 70 pages, which could have been much better arranged.

Five hundred years later and he's still got the so-called experts guessing; was he seriously proposing that kit could be done? But obviously, some power-hungry people through the years tried to make what he wrote come to life, all with terrible results. Very Enjoyable Reading.

Excellent read and great translation for the modern reader. Retranslated from the original Latin, with the Greek translated further into English (i.e. River Nowater), the satire and biting commentary of More comes alive for the modern reader who likely lacks the Greek or Latin language skills of the educated classs of the 16th Century. This translation makes Utopia eminently readable. This edition also includes an extensive commentary and glossary for the reader new to the work.The book itself is a social commentary on the excesses of 16th Century Europe. Often viewed as one of the first communist treatises, Utopia represents both More's personal opinion, as well as devil's advocacy on topics such as religious tolerance, capital punishment, labor and industry as well as social and political topics. More's genius and foresight are evident 500 years later, as many of the elements of Utopia have come to pass in the 20th and 21st Centuries - with mixed results.If you are looking for an easy to read translation, pick up the Penguin version.

This e-version must surely have been translated by a computer translation program or by a person completely devoid of any grasp of the English language. It is unreadable! Don't waste your time on this translation as there are surely superior ones available and I'm on my way to find one this minute.

Regarding the content and information to be learned from this book, it's clever and logical. It is definitely worth reading at least once to see the reasoning and history behind this well-known publication. The main problem I had was with the presentation; I have the feeling that even in 1516 when the book was published, the whole "an amazing adventure in a strange land which just happens to be overly critical of current events" was probably over-played. The points Sir Thomas More makes are valid and relevant even today, but the way he makes them are timid and somewhat dull.

St Thomas More could be written today of the unreasonable goals of supporters of socialism. Amusing, yet interesting read from a truly intelligent man.

I've read several books from the Penguin Great Ideas series and this is one of my favourites. Even though it was written in the 16th century, the modern translation (from the Latin original) is easy to read and More's Utopia is as pertinent today as it ever was. By creating a supposedly perfect world, More holds up a mirror to our own society. However it is not without its flaws and even in Utopia, women are submissive to men. The superiority of men was so ingrained into More's mind that it was impossible for him to conceive of a society where it was otherwise. Which shows that even the greatest minds are bound by their time and place. However we shouldn't forget that More was a product of 16th century England and Utopia is still one of the greatest works of any era.

Very poor printing. The formatting is practically non-existent and the layout is terrible. Imagine a full book without paragraphs or spacing of any kind. The front cover is pixelated and the text is slightly blurred. Find another version!

This is a truly awful Kindle version. I'm sorry I wasted time and money on it. The formatting is terrible. The translation jars. After coming across reference to 'buddies' and 'guys' several times in the first few pages I gave up.

Thomas More actually invented his own language and alphabet for the imaginary land of Utopia. Amazing reading and highly influential.

I read this for a class and it was a very good read. If you make it to the second half it gets quite fascinating - although I decided I'd rather not live in "Utopia". (The first half is pretty dull and half the time I couldn't tell who was speaking.)This version of the text is nice and clean, not a scholarly edition, I suppose, because of its lack of footnotes. I regretted the lack of footnotes eventually, but whilst reading it, their absence made the page less distracting.It's a thin, light copy - good to carry around!