Occupy Utopia: Utopia Is A Call To Mourning

A map of the world that does not include utopia is not worth even glancing at. Lewis Mumford.
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occupy utopia utopia is a call to mourning.
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the persistence of memory. salvador dali.

Cosmopolitan is the new indigenous.
Origin is the goal.
Mournng and Maintaining Utopia, Banishing Dystopia, the repitition compulsion. from the moment that utopia as the project and undertaking of the construction of the "just society"; the society, in which the rights of everyone are recognised: the rights of humans, in virtue of their humanity. the Utopian is not an accidental and transient fact, but an essential character of the human species. The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics
This end of utopia . . . we can now also conceive in very precise terms as the end of history." Fukuyama
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occupy utopia utopia is a call to mourning. The womb is utopia, Life the theatre of the gods and repetition compulsion the dystopia.
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Of stoics, cynics and world citizens. Utopia is a call to mourning. What does it mean to be cosmopolitan? It is to be a cynic, world citizen and a citizen in a cosmic city or world-state ruled by the gods Cosmopolitanism and achieving Utopia, Cosmopolitan is the new indigenous and the call to mourning. Cosmopolitanism is the ideology that all human ethnic groups belong to a single community based on a shared morality. Cosmopolitanism may entail some sort of world government or it may simply refer to more inclusive moral, economic, and/or political relationships between nations or individuals of different nations. A person who adheres to the idea of cosmopolitanism in any of its forms is called a cosmopolitan or cosmopolite.[1]
on utopia and dystopia becomes our dreams. on how come dystopia in the very process to utopia. on what happened in eden, a second time into the womb. on the persistence of memory, trauma primordial, the repetition compulsion, and dystopia becomes our dreams
Alain Touraine. Society as Utopia. Utopia was really born only when the political order separated from the cosmological or religious order.
at the root of urbanist celebration and pastoral lament is the crime of fratricide, which myth tells us is the origin of the city and politics. the myth of cain: fratricide, city building, and politics George M. Shulman
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By offering spaces for the exploration of ideas, utopias offer spaces in which new paradigms can be developed, explored, and inhabited. (Moylan & Baccolini, 2007:39). Alain Touraine. Society as Utopia. Utopia was really born only when the political order separated from the cosmological or religious order. Page | 3
Of stoics, cynics and world citizens. Utopia is a call to mourning. What does it mean to be cosmopolitan? It is to be a cynic, world citizen and a citizen in a cosmic city or world-state ruled by the gods
In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money, Technics and the Nature of Man Lewis Mumford The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle.
On the Ancient Greeks, the Stoics, Just Society and Cosmopolitanism and mourning in the city.
Lewis Mumford Utopia, The City and The Machine The fact that utopias from Plato to Bellamy have been visualized largely in terms of the city would seem to have a simple historical explanation. The first utopias we know were fabricated in Greece; and in spite of their repeated efforts at confederation, the Greeks were never able to conceive of a human commonwealth except in the concrete form of a city. Even Alexander had learned this lesson so well that at least part of the energies that might have gone into wider or more rapid conquests went into the building of cities. In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money, the utopias of More, Cabet, and Bellamy all reverted to the primitive condition of this aboriginal urban organization: a managed economy under the direction of the king.
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Occupy Utopia. As above so it is below. Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern; Page | 4
Alain Touraine. Society as Utopia. Utopia was really born only when the political order separated from the cosmological or religious order. The Utopian is not an accidental and transient fact, but an essential character of the human species.
Homo Utopicus: On the Need for Utopia Cosimo Quarta and Daniele Procida In foreseeing, a space is opened up, onto which projection?a specifically and essentially human fact?quite naturally grafts itself. And insofar as humans are not isolated individuals, but coexist, are born, live, and act always in a determined socio historical context, so their projecting is impregnated with the historical, the social, the political, characterising itself, immediately, as Utopian, from the moment that utopia can be defined as the project of history, as the project and undertaking of the construction of the "just society"; the society, that is, in which the rights of everyone are recognised: the rights of humans, in virtue of their humanity. From this it follows that the Utopian is not an accidental and transient fact, but an essential character of the human species. Spaces of utopia and dystopia: landscaping the contemporary city Gordon MacLeod and Kevin Ward David Harvey contends that most of what passes for city planning has been inspired by utopian modes of thought (Harvey, 2000). This is evident in projects ranging from Plato's Republic to those of the twentieth century that owe much of their character to pioneering thinkers such as Ebenezer Howard and Le Corbusier. Utopian thinking: the capacity to imagine a future that departs significantly from what we know to be a general-condition in the present. ... In the peculiar form of dystopias, utopian thinking may alert us to certain tendencies in the present, which, if allowed to continue unchecked and carried to a logical extreme, would result in a world we would find abhorrent. (Friedmann2, 000, p. 462) The city of physical proximity and institutional estrangement in his rallying call to envision possibilities for a more equitable, just and ecologically sustainable urban future, David Harvey contends that most of what passes for city planning has been inspired by utopian modes of thought (Harvey, 2000). This is evident in projects ranging from Plato's Republic to those of the twentieth century that owe much of their character to pioneering thinkers such as Ebenezer Howard and Le Corbusier. Antagonistic to the extremes of wealth and poverty punctuating the emerging metropolis, Howard (1902) envisaged an alternative good life achievable through the formation of garden cities: small-scale communities embedded in a decentralized society, itself traceable to the anarchism of Kropotkin. For Howard, the Garden City offered a 'peaceful path to
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real reform', superseding the ugly vagaries of capitalism not least throught he establishmento f 'promunicipasl ervices' (Fishman,2 002).
J.C Davis's "Utopia and the New World, 1500-1700." Page | 5 The transition to the well-known utopias of the Renaissance Davis begins with the explicit connection between the European discovery of the Americas and the older traditions: "Like scriptural images of Eden, Heaven, or the Millennium, so too classical images of Arcadia, the Golden Age, Atlantis, and the Isles of the Blest could be transported to the New World." Representing Utopia. a whole literature of the quest: As most critics agree, the publication of More's Utopia marks a significant break with this tradition. Mythological motifs, biblical references to lost paradise, and the millenarian tradition might be considered retrospectively as the matrices of Utopian thought ... However, utopia properly speaking is clearly separate from this heritage and Thomas More's text in some sense represents this separation in that an appearance of the ideal society no longer comes out of an eschatological perspective, nor does it issue from a providential event of an idealization of nature, but rather is presented as a human construction, in which social organization achieves the ideal though its own means. (66) The Renaissance also marks the Humanist rediscovery of the classic texts of political philosophy and the tradition of the "good city," as originally described in Plato and then in Augustine's juxtaposition of the heavenly and terrestrial cities. Representing Utopia. Utopia: The Search forthe Ideal Society in the Western World, by Lyman Tower Sargent; Gregory Claeys; Roland Schaer;
Ashlie Lancaster Instantiating Critical Utopia Just as we need to formulate alternative frameworks within which we might attempt to understand past and present, so it is indispensable to formulate frameworks of what the future might or ought to be" Sibley suggests that the value of Utopia lies not in its attainability but in its ability to provide us with alternative frameworks: "Just as we need to formulate alternative frameworks within which we might attempt to understand past and present, so it is indispensable to formulate frameworks of what the future might or ought to be" (253).
This cosmic orientation, these mythic-religious claims, this royal preemption of the powers and functions of the community are what transformed the mere village or town into a city: something "out of this world," the home of a god. the city itself was transmogrified into an ideal form?a glimpse of eternal order, a visible heaven on earth, a seat of the life abundant?in other words, utopia.
Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern; Lewis Mumford. Utopia, The City and The Machine In the city, the good life was achieved only by mystical participation in the god's life and that of his fellow deities, and by vicarious achievement through the person of the king. There lay the original compensation for
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giving up the petty democratic ways of the village. To inhabit the same city as a god was to be a member of a super-community: a community in which every subject had a place, a function, a duty, a goal, as part of a hierarchic structure representing the cosmos itself. The city, then, as it emerged from more primitive urban forms, was not just a larger heap of buildings and public ways, of markets and workshops: it was primarily a symbolic representation of the uni verse itself. Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern; for even in the relatively late Etruscan and Roman cultures, when a new city was founded, a priest held the plow that traced the outline of the walls, while the main streets were strictly oriented to the points of the compass. In that sense, the archetypal city was what Campanella called his own utopia: a City of the Sun. Such an embodiment of esthetic magnificence, quantitative power, and divine order captivated the mind of even distant villagers who would make pilgrimages to the city on days of religious festival. Not only did the lowliest subject have a direct glimpse of heaven in the setting of the temple and the palace, but with this went a secure supply of food, garnered from the nearby fields, stored under guard in the granary of the citadel, distributed by the temple. The land itself belonged to the god or the king, as it still does ultimately in legal theory to their abstract counterpart, the sovereign state; and the city forecast its literary successor in treating the land and its agricultural produce as a common possession: fair shares, if not equal shares, for all. In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. Lewis Mumford. Utopia, The City and The Machine
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Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Europe was presented as a fallen world, as Hell, by contrast with the Paradise of the New World. The saying was Heaven or Europe meaning Heaven or Hell. The trials of the pioneers in the desert of America had as their principal goal the redemption of man from the carnal sins of the pagan Old World. (95) Discovering America - Projecting A Myth. Mircea Eliade's Perspective On The Birth Of A New World
Thus, as a consequence of the impact of the voyages of discovery upon the sixteenth-century artistic imagination, the mythic conceptualization of the happy Arcadians basking in the Age of Saturn acquired a contemporary local habitat in the New World. J.C Davis's "Utopia and the New World, 1500-1700." The transition to the well-known utopias of the Renaissance
Lewis Mumford Utopia, The City and The Machine But one relevant question remains to be asked: At what price was this utopia achieved? What institutional apparatus made it possible to organize and build these vast ideal structures? And, if the ancient city was indeed utopia, what qualities in human nature or what defects in its own constitution caused it to change, almost as soon as it had taken form, into its opposite: a negative utopia, a dystopia or kakotopia? For the city that first impressed the image of utopia upon the mind was made possible only by another daring invention of kingship: the collective human machine, the platonicmodel of all later machines. The machine that accompanied the rise of the city was directly a product of the new myth; but it long escaped recognition, despite a mass of direct and indirect evidence, because no specimen of it could be found in archeological diggings.
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There is no consciousness without discrimination of opposites. This is the paternal principle, the Logos, which eternally struggles to extricate itself from the primal warmth and primal darkness of the maternal womb, in a word, from unconsciousness. Divine curiosity yearns to be born and does not shrink from conflict, suffering, or sin. Unconsciousness is the primal sin, evil itself, for the Logos.
What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams. James Baldwin. Hail, holy Queen, Mother of Mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us; and after this our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. V. Pray for us O holy Mother of God, R. that we may be made worthy of the promises of Christ. occupy utopia as above so it is below. Alain Touraine. Society as Utopia. Utopia was really born only when the political order separated from the cosmological or religious order.
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What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams. James Baldwin. the human soul carries many traces of what befell our prehistoric ancestors. Also According to Lamarck that the memories of this tragedy were just as inheritable as acquired genetic characteristics are transmitted, this inheritance which has become part and parcel of the psychological make-up of humanity. Freud 's phylogenetic narrative. Raymond Corbey.
Utopicus" as a yearning to "know more" to be more. We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities On the Need for Utopia, by Cosimo Quarta and Daniele Procida
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The question now is to understand the reasons for the constant presence of utopia throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia. It is thanks to this defect," if it may be called that, this apparent behavioural "immaturity," that humanity possesses that plasticity, versatility, creativity, freedom, which distinguishes it from the other creatures. It is precisely because of this primordial and unsuppressible impulse to know that humanity should be called not only sapiens, but also utopicus. Page | 8 Homo Utopicus: On the Need for Utopia, by C Quarta. By offering spaces for the exploration of ideas, utopias offer spaces in which new paradigms can be developed, explored, and inhabited. (Moylan & Baccolini, 2007:39).
On the Renaissance Age, the Golden Age, Utopia, Arcadia and the New World. There is no consciousness without discrimination of opposites. Nothing can exist without its opposite; the two were one in the beginning and will be one again in the end". The Arcadians. The birth of Jove. It is a fact well known that the Arcadians had their land before the birth of Jove. They had their land before the birth of Jove and that their race is older than the moon. How come it is said that the Arcadians had their land before the birth of Jove Who are they? Who are the Arcadians who had their land before the birth of Jove and whose race it is said is older than the moon?
Net in Arcadia: The Virtual Museum of Contemporary Classicism The term "Arcadian" has gone through many transformations through the ages as well. A native race of the wild hills of the Peloponnesos in southern Greece, the Arcadians were "a tribe older than the moon" certainly pre-dating the Dorian invasions, or "the birth of Jupiter" and the establishment of the Olympian Pantheon. According to Curtis N. Runnels in the March 1995 issue of Scientific American they may have inhabited the area as early as 50,000 years ago causing, through millennia of poor land management, the severe erosion that created the wasteland of dry shrubs and rocks we visit today. The popular term "Arcadian," describes a utopian garden paradise where serene pastoral folk drink, dance and lounge around in an endless summer. It is here in this untroubled land that Nicolas Poussin's shepherds first encounter the solemn reality that all things must pass. In a sense, classical Arcadia was never a Utopia, and its character is as complex and mysterious as the human psyche. It may indeed be the place where the clear and rational Olympians banished those untamed and unnamable qualities, far from the ordered hierarchies needed by a dynasty of tyrannical sky-gods. Arcadia is then the anarchist state inhabited by uncontrollable misfits where Pan keeps vigil over his domain, scaring away rational beings with his unearthly howls and screeches. Maybe Poussin's painting has more of a lesson than
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even he realized. Death is not in Arcadia, because the wasteland of Arcadia, like the subconscious, like the moon, like cyberspace, is the realm of the imagination, where all things are possible. 'I too was once in Arcadia'. 'Et in Arcadia ego'. Though depicted as contemporary, this pastoral form is often connected with the Golden Age. It may be suggested that its inhabitants have merely continued to live as people did in the Golden Age, and all other nations have less pleasant lives because they have allowed themselves to depart from the original simplicity. 'Et in Arcadia ego'. 'I too was once in Arcadia'. This motto was invented in the seventeenth century, in the course of which it changed meaning, as Erwin Panofsky demonstrated in a wellknown article. Originally it was death who spoke: 'Even in Arcadia, there am I.'
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How did Arcadia, a harsh Greek valley, become the earthly paradise of European literature? How did the meaning of the Latin inscription change between the seventeenth and twentieth centuries, and what did this have to do with Poussin's differing treatment of the theme in his two versions? To literate people in the 17th century the name Arcadia readily evoked the pastoral tradition, that easy going genre of poetry that had developed in parallel with epic writing since the time of the classical Greeks. The tradition stems from the supposedly carefree, open-air life enjoyed by shepherds and shepherdesses who spent all summer guarding their flocks, thus giving them plenty of time in which to play their flutes and compose poetry. "Like scriptural images of Eden, Heaven, or the Millennium, so too classical images of Arcadia, the Golden Age, Atlantis, and the Isles of the Blest could be transported to the New World."
Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden In sum, then, both the Utopian and Arcadian modes present us with a vision, an ideal of life, which emphasizes basic human virtues. the fourth voyage of Amerigo Vespucci's Quatour Navigationes, which More notes "are now universally read" {Utopia, p. 51), ...
It is likely that such New World accounts describing exotic contemporary civilizations strikingly similar in outline to that of the traditional pastoral suggested the idea of a fictional modern state so constructed as to fulfill the historic function of the pastoral the praise of simplicity and virtue combined with satirical notice of the corruptions of contemporary civilization. Of course, in some ways Utopian society is more sophisticated than the Arcadian in matters of agriculture, foreign trade, and navigation, for example but in both its form and function it reflects the primitivistic impulse inherent in Golden Age pastoral literature.
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Arcadia, Utopia and the New World. Of imagined communities, identity and nation-making. Before the mid-eighteenth century, approximately, the practice of utopists, following Plato, was to present their imaginary societies like Athena, sprung fully formed from the brow of their creator, perfected in every detail. Utopia is a community or society possessing highly desirable or perfect qualities. The word was coined in Greek by Sir Thomas More for his 1516 book Utopia, describing a fictional island society in the Atlantic Ocean. The term has been used to describe both intentional communities that attempt to create an ideal society,
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Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden the imaginative impact of the discovery of the New World transforming the face of the pastoral: In Europe, for one thing, it was difficult to credit the existence of a site that was both ideal and unoccupied. The usual setting of pastorals had been a never-never land.
And the often striking similarities between the form and function of these two modes may be best explained by regarding pastoral and Utopia as mutually sustaining, concomitant manifestations of the same spirit of the age. Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Europe was presented as a fallen world, as Hell, by contrast with the Paradise of the New World. The saying was Heaven or Europe meaning Heaven or Hell. The trials of the pioneers in the desert of America had as their principal goal the redemption of man from the carnal sins of the pagan Old World. (95)
Utopia and Arcadia: An approach to More's Utopia. Thus, as a consequence of the impact of the voyages of discovery upon the sixteenth-century artistic imagination, the mythic conceptualization of the happy Arcadians basking in the Age of Saturn acquired a contemporary local habitat in the New World.
Arcadia. Wikipedia. The sixteenth century Italian explorer Giovanni da Verrazzano applied the name "Arcadia" to the entire North American Atlantic coast north of Virginia. In time, this mutated to Acadia. The Dictionary of Canadian Biography says: "Arcadia, the name Verrazzano gave to Maryland or Virginia 'on account of the beauty of the trees', made its first cartographical appearance in the 1548 Gastaldo map and is the only name on that map to survive in Canadian usage.
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. Arcadia is the neo-Classical parallel of the Judeo-Christian Paradise. Like paradise, it harks back to an ancient creation myth. The nostalgia for the carefree existence in the Golden Age is like the longing for the world before the Fall. The mythical Arcadia is conceptually as remote from the actual geographic area, an arid part of the Peloponnese, as the Garden of Eden is from Iraq. As described in Virgils Eclogues, it is an idyllic and blissful place, where young shepherds and shepherdesses roam with their flocks in an everlasting spring and engage in poetry contests. Arcadia is the Classical site of the pastoral tradition, the land of Pan and his Page | 11 followers.
Arcadia (Greek: ) refers to a vision of pastoralism and harmony with nature. The term is derived from the Greek province of the same name which dates to antiquity; the province's mountainous topography and sparse population of pastoralists later caused the word Arcadia to develop into a poetic byword for an idyllic vision of unspoiled wilderness. Arcadia is associated with bountiful natural splendor, harmony, and is often inhabited by shepherds. The concept also figures in Renaissance mythology. Commonly thought of as being in line with Utopian ideals, Arcadia differs from that tradition in that it is more often specifically regarded as unattainable. Furthermore, it is seen as a lost, Edenic form of life, contrasting to the progressive nature of Utopian desires. The inhabitants were often regarded as having continued to live after the manner of the Golden Age, without the pride and avarice that corrupted other regions.[1] It is also sometimes referred to in English poetry as Arcady. The inhabitants of this region bear an obvious connection to the figure of the Noble savage, both being regarded as living close to nature, uncorrupted by civilization, and virtuous. According to Greek mythology, Arcadia of Peloponnesus was the domain of Pan, the virgin wilderness home of the god of the forest and his court of dryads, nymphs and other spirits of nature. It was a version of paradise, though only in the sense of being the abode of supernatural entities, not an afterlife for deceased mortals. Greek mythology inspired the Roman poet Virgil to write his Eclogues, a series of poems set in Arcadia. Thomas Eakins' Arcadia Arcadia has remained a popular artistic subject since antiquity, both in visual arts and literature. Images of beautiful nymphs frolicking in lush forests have been a frequent source of inspiration for painters and sculptors. As a result of the influence of Virgil in medieval European literature (see, for example, Divine Comedy), Arcadia became a symbol of pastoral simplicity. European Renaissance writers (for instance, the Spanish poet Garcilaso de la Vega) often revisited the theme, and the name came to apply to any idyllic location or paradise. Unlike the word "utopia" (named for Thomas More's book, Utopia), "Arcadia" does not carry the connotation of a human civilization; Arcadia is presented as the spontaneous result of life lived naturally, uncorrupted by civilization. Friedrich August von Kaulbach's In Arcadia Though depicted as contemporary, this pastoral form is often connected with the Golden Age. It may be suggested that its inhabitants have merely continued to live as people did in the Golden Age, and all other nations have less pleasant lives because they have allowed themselves to depart from the original simplicity. Arcadia. Wikipedia. The sixteenth century Italian explorer Giovanni da Verrazzano applied the name "Arcadia" to the entire North American Atlantic coast north of Virginia. In time, this mutated to Acadia. The Dictionary of Canadian Biography says: "Arcadia, the name Verrazzano gave to Maryland or Virginia 'on account of the beauty of the trees', made its first cartographical appearance in the 1548 Gastaldo map and is the only name on that map to survive in Canadian usage. . . . In the 17th century Champlain fixed its present orthography, with the 'r' omitted, and Ganong has shown its gradual progress northwards, in a succession of maps, to its resting place in the Atlantic Provinces".
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Building a Better Place: Utopianism and the Revision of Community in Toni Morrisons Paradise. Verena Harz The Puritans who crossed the Atlantic Ocean considered themselves Gods chosen people on their way to the Promised Land and saw their mission as an errand into the wilderness to build an earthly paradise, a Citty upon a Hill that would serve as an example of moral perfection to the rest of the world (Miller; Winthrop 42). Page | 12 The beginnings of the search for utopia in America roughly coincide with the invention of the term itself. In what is widely considered the archetype of the utopian genre, Concerning the Best State of a Commonwealth and the New Island of Utopia (1516), Thomas More coins the term utopia by merging the two Greek words (eu-topos good place) and (ou-topos no place) to signify nonexistent good place (Sargent 2403-05). As the eponymous title of Mores book indicates, utopia can be defined as the perfect society or the ideal state that exists (as yet) nowhere. This etymologically derived definition already seems problematic and has predictably fueled fierce scholarly debates concerning the nature of utopias goodness and the question of its realizability (Sargent 2405). Concerning the Best State of a Commonwealth and the New Island of Utopia (1516), Building a Better Place: Utopianism and the Revision of Community in Toni Morrisons Paradise. Verena Harz There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? How can these things be? the human soul carries many traces of what befell our prehistoric ancestors. Also According to Lamarck that the memories of this tragedy were just as inheritable as acquired genetic characteristics are transmitted, this inheritance which has become part and parcel of the psychological make-up of humanity. Freud 's phylogenetic narrative. Raymond Corbey.
The Golden Age. Wikipedia. The term Golden Age comes from Greek mythology and legend and refers to the first in a sequence of four or five (or more) Ages of Man, in which the Golden Age is first, By extension "Golden Age" denotes a period of primordial peace, harmony, stability, and prosperity. During this age peace and harmony prevailed, humans did not have to work to feed themselves, for the earth provided food in abundance. They lived to a very old age with a youthful appearance, eventually dying peacefully, with spirits living on as "guardians".
Representing Utopia. Utopia: The Search forthe Ideal Society in the Western World. by Lyman Tower Sargent; Gregory Claeys; Roland Schaer In "Utopia: Space, Time, History," Roland Schaer starts by reminding us that the history of utopia begins with More not only because he invented the genre, but because he "described an ideal society achieved solely by human means" (3). Nonetheless before "delving further into modern Utopia's on ward course, we must first
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reexamine the ancient and biblical traditions that came before it." In order, firstly, to appreciate "the explicit ways in which utopia set itself apart from its precursors"; and secondly, because to fully understand the modern utopia, it is imperative to highlight "the motifs it borrowed from the Classical mythology, Greek philosophy; and Christian doctrine that were its wellspring and matrix" (4). Returning to the theme of "human means," Schaer points out that there are continuities "between Christianity and utopia," in particular the "prophetic tradition" of which millenarianism is the most obvious example. The Golden Age in Greece having passed, happiness had taken refuge some where on earth, trading its temporal identity for a myth of the Golden Age. With Christianity territorialized myth. Here we reach the source of utopia, somewhere between myth and fable, as these uncer tain places inspire (especially among historians) tales describing, in these unverifiable elsewheres, societies heir to the original happiness, places to which some voyager has supposedly strayed. (Lecoq and Schaer 45) Danielle Lecoq and Roland Schaer's "Ancient, Biblical, and Medieval Traditions" They argue that the Utopian tradition grows out of earlier traditions, most especially with the, the Golden Age survives, as part of the larger attempt "to make biblical history coincide with ancient mythology," becoming "the first age of the world described in Genesis" (36). While the story of the Garden of Eden was often interpreted allegori cally, there were increasingly those who claimed that Eden was a real place (as in John Mandeville's mid-14th century Travels). Consequently, against "the backdrop of a nostalgia for origins, for the lost paradise, the Christian Middle Ages developed a whole literature of the quest" (49): Quests which begin with Jerusalem, as the land of pilgrimage, and as the "navel of the world"; as well as other quests and pilgrimages, like that of Saint Brendan and the Roman d'Alexandre. At the same time, a second sort of origins can be found in other accounts which located the Golden Age not at the begin ning but at the end of time. in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
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Mark Twain. The Primal Curse. What, now, do we find the Primal Curse to have been? Plainly what it was in the beginning: the infliction upon man of the Moral Sense; the ability to distinguish good from evil; and with it, necessarily, the ability to do evil; for there can be no evil act without the presence of consciousness of it in the doer of it. Divine curiosity yearns to be born and does not shrink from conflict, suffering, or sin. Unconsciousness is the primal sin, evil itself, for the Logos. Therefore the first creative act of liberation is matricide, and the spirit that dared all heights and depths must, as Synesius says, suffer the divine punishment, enchainment on the rocks of the Caucasus. Nothing can exist without its opposite; the two were one in the beginning and will be one again in the end". J.C Davis's "Utopia and the New World, 1500-1700." The transition to the well-known utopias of the Renaissance Davis begins with the explicit connection between the European discovery of the Americas and the older traditions: "Like scriptural images of Eden, Heaven, or the Millennium, so too classical images of Arcadia, the Golden Age, Atlantis, and the Isles of the Blest could be transported to the New World." And the often striking similarities between the form and function of these two modes may be best explained by regarding pastoral and Utopia as mutually sustaining, concomitant manifestations of the same spirit of the age.
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Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Europe was presented as a fallen world, as Hell, by contrast with the Paradise of the New World. The saying was Heaven or Europe meaning Heaven or Hell. The trials of the pioneers in the desert of America Page | 14 had as their principal goal the redemption of man from the carnal sins of the pagan Old World. (95) Apart from Heaven, Eden, Arcadia and other alike interpretations of the new discovered land, another important projection associated with America was that of the desert-land. For many travelers and immigrants, the territory was a wasteland, a desert that was haunted by all kinds of demonic beings. For these pilgrims the experience of the wasteland represented the terrible trial of the desert after which they could enter the promised Canaan. Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Discovering America - Projecting A Myth. Mircea Eliade's Perspective On The Birth Of A New World
Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden It was during the first high tide of excitement and enthusiasm concerning the exploration of the New World that Utopia was written. Among the English, Cabot's voyages had aroused much interest in the New World, including that of Henry VII. Among those caught up in the wide-spread enthusiasm for voyages of discovery was John Rastell, More's brother-in-law, who attempted a voyage of colonization in 1517. The fourth voyage of Amerigo Vespucci's Quatour Navigationes, which More notes "are now universally read" {Utopia, p. 51), provides the framework for Hythloday's description of Utopia. both the Utopian and Arcadian modes present us with a vision, an ideal of life, which emphasizes basic human virtues. The literal social system through which this vision works is in both cases metaphorical. And the often striking similarities between the form and function of these two modes may be best explained by regarding pastoral and Utopia as mutually sustaining, concomitant manifestations of the same spirit of the age. Arcadia. Wikipedia. The sixteenth century Italian explorer Giovanni da Verrazzano applied the name "Arcadia" to the entire North American Atlantic coast north of Virginia. In time, this mutated to Acadia. The Dictionary of Canadian Biography says: "Arcadia, the name Verrazzano gave to Maryland or Virginia 'on account of the beauty of the trees', made its first cartographical appearance in the 1548 Gastaldo map and is the only name on that map to survive in Canadian usage. . . .
Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden The literal social system through which this vision works is in both cases metaphorical. And the often striking similarities between the form and function of these two modes may be best explained by regarding pastoral and Utopia as mutually sustaining, concomitant manifestations of the same spirit of the age.
amma birago .
Given the philosophical affinities of the two modes, it should not be surprising to find that the newer readily adapted the structure of the established traditional form. Or perhaps, as a recent critic has suggested, the primary borrowing worked the other way around with the imaginative impact of the discovery of the New World transforming the face of the pastoral: The usual setting of pastorals had been a never-never land. The writer did not pretend that it was an actual place, and the reader was not expected to take it as one. (In Europe, for one thing, it was difficult to credit the existence of a site that was both ideal and unoccupied.) In the age of discovery, however, a note of topographical realism entered pastoral. Writers were increasingly tempted to set the action in a terrain that resembled, if not a real place, then the wish-colored image of a real place.21 Thus, as a consequence of the impact of the voyages of discovery upon the sixteenth-century artistic imagination, the mythic conceptualization of the happy Arcadians basking in the Age of Saturn acquired a contemporary local habitat in the New World. Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden
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Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Europe was presented as a fallen world, as Hell, by contrast with the Paradise of the New World. The saying was Heaven or Europe meaning Heaven or Hell. The trials of the pioneers in the desert of America had as their principal goal the redemption of man from the carnal sins of the pagan Old World. (95) Apart from Heaven, Eden, Arcadia and other alike interpretations of the new discovered land, another important projection associated with America was that of the desert-land. For many travelers and immigrants, the territory was a wasteland, a desert that was haunted by all kinds of demonic beings. For these pilgrims the experience of the wasteland represented the terrible trial of the desert after which they could enter the promised Canaan. Thus, it was through work and endurance that they would reach the Earthly Paradise. Eliade sees in this mentality the transformation of the initial millenarianism of the pioneers into the widespread idea of progress and pragmatism that soon crystallized in America. Hence, the Earthly Paradise underwent a process of secularization later on visible in the myth of progress and the cult of novelty and youth. Mircea Eliades perspective on the fundamental myths that created another culture and another country America. Discovering America - Projecting A Myth. Mircea Eliade's Perspective On The Birth Of A New World Utopia is then "a study of the social meaning of [the practical] wisdom of the Greeks" J.C Davis's "Utopia and the New World, 1500-1700." The transition to the well-known utopias of the Renaissance Representing Utopia. European discovery of the Americas and the older traditions: "Like scrip tural images of Eden, Heaven, or the Millennium, so too classical images of Arcadia, the Golden Age, Atlantis, and the Isles of the Blest could be transported to the New World." At the same time, he cautions that the New World should not be understood as single-handedly provoking a revival of Utopian thinking in the Renaissance. The new world provided a place to set alternate societies as much as it provided examples of alternatives. Utopian experiments set in the New World take place in "an America invented by Europeans" (96); and, as he reminds us, many different
amma birago .
types of utopias flourished at the time, from Arcadias and Lands of Cockaigne to visions of Christian moral renewal. Utopia is then "a study of the social meaning of [the practical] wisdom of the Greeks" Representing Utopia. Utopia: The Search forthe Ideal Society in the Western World, by Lyman Tower Sargent; Gregory Claeys; Roland Schaer;
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Who invented the Golden Age? The Theology of the Early Greek Philosophers. The Greeks cherished a traditional picture of a happier existence remote from present hardships, one version of which placed it in the distant past. This picture was associated by tradition, or at any rate before Hesiod, with the rule of Kronos, and this (or, in Italy, the rule of Saturn) was the name normally applied to the idealized 'good old days'. Gold, far from having a place in the traditional picture, was seen as one of the causes of degeneration from that happy state. Hesiod, seeking a link between the reign of Kronos and his own time, invented or borrowed from outside Greece a story that a 'golden race' and a race of silver had preceded the race of bronze, the heroes, and the present race of iron. This tale found few echoes in Greek writers before Alexander, but was frequently imitated or mentioned by Roman poets. It was Roman writers who made the transition from a golden race to a golden age, and from them the concept was handed down into more modern literature. Naturally this happy state is always placed somewhere or sometime outside normal human experience, whether 'off the map' in some remote quarter of the world, or in Elysium after death, or in the dim future or the distant past.' Such an imaginary time of bliss in the past or the future has become known as the 'golden age'. This is the name which modern scholars generally give to the ancient belief. Who invented the Golden Age? The Theology of the Early Greek Philosophers. H. C. Baldry. The University of Cape Town
Wikipedia. The Golden Age. Greek Mythology. A period of primordial peace, harmony, stability, and prosperity. before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture. Wikipedia. On the Golden Age in Europe. Ancient Greece. The Golden Age in Europe: Greece during the Golden Age, before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance Hesiod maintains that during the Golden Age, before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture. European Pastoral literary and iconographic tradition often depicted nymphs and shepherds as living a life of rustic innocence and simplicity, untainted by the corruptions of civilization a continuation of the Golden Age set in an idealized Arcadia, a region of Greece that was the abode and center of worship of their tutelary deity, goat-footed Pan, who dwelt among them.[3] The Golden Age in Greece having passed, happiness had taken refuge somewhere on earth, trading its temporal identity for a territorialized myth. Here we reach the source of utopia, somewhere between myth and fable, as these uncertain places inspire (especially among historians) tales describing, in these
amma birago .
unverifiable elsewheres, societies heir to the original happiness, places to which some voyager has supposedly strayed. They argue that the Utopian tradition grows out of earlier traditions, most especially with the myth of the Golden Age.
The Golden Age. A period of primordial peace, harmony, stability, and prosperity. On better societies: the pastoral tradition (the Golden Age, Arcadia, Cockayne and, in its Judeo-Christian variants, the Garden of Eden, Paradise, the Promised Land of Canaan) and the ideal city tradition (Platos Republic, the New Jerusalem). Wikipedia. On the Golden Age in Europe. Ancient Greece. before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture.
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Who invented the Golden Age? The Theology of the Early Greek Philosophers. H. C. Baldry. The University of Cape Town There are many passages in ancient literature which depict an imaginary existence different from the hardships of real life-an existence blessed with Nature's bounty, untroubled by strife or want. Naturally this happy state is always placed somewhere or sometime outside normal human experience, whether 'off the map' in some remote quarter of the world, or in Elysium after death, or in the dim future or the distant past.' Such an imaginary time of bliss in the past or the future has become known as the 'golden age'. This is the name which modern scholars generally give to the ancient belief. The phrase is often echoed by modern poets. The same language has been transferred from the unknown to the known, and it has become a commonplace to describe an outstanding period of history or literature as a 'golden age'. The view put forward in this article is that, in spite of modern usage, phrases implying a connexion with gold were not the terms traditionally or normally employed in antiquity, at any rate before the Roman Empire, to describe an idealized past or future, but were first introduced by Hesiod and used later only by writers who, directly or indirectly, derived the concept from him. There is no need to labour the point that the idea of a different and happier existence is a traditional belief going back beyond any extant classical literature. When first mentioned in the Works and Days (42-46) it is not explained, but briefly alluded to as the state which men would now enjoy if the gods had not hidden the means of life from them. Only later (90-92), as a prelude to the story of Pandora's box, is it said that this happy condition existed in the past. Naturally this happy state is always placed somewhere or sometime outside normal human experience, whether 'off the map' in some remote quarter of the world, or in Elysium after death, or in the dim future or the distant past.' Such an imaginary time of bliss in the past or the future has become known as the 'golden age'. This is the name which modern scholars generally give to the ancient belief.
amma birago .
Who invented the Golden Age? The Theology of the Early Greek Philosophers. H. C. Baldry. The University of Cape Town
Wikipedia. On the Golden Age in Europe. Ancient Greece. before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture.
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the human soul carries many traces of what befell our prehistoric ancestors. Also According to Lamarck that the memories of this tragedy were just as inheritable as acquired genetic characteristics are transmitted, this inheritance which has become part and parcel of the psychological make-up of humanity. Freud 's phylogenetic narrative. Raymond Corbey. at the root of urbanist celebration and pastoral lament is the crime of fratricide, which myth tells us is the origin of the city and politics. the myth of cain: fratricide, city building, and politics George M. Shulman
Lewis Mumford Utopia, The City and The Machine But one relevant question remains to be asked: At what price was this utopia achieved? What institutional apparatus made it possible to organize and build these vast ideal structures? And, if the ancient city was indeed utopia, what qualities in human nature or what defects in its own constitution caused it to change, almost as soon as it had taken form, into its opposite: a negative utopia, a dystopia or kakotopia?
Utopicus" as a yearning to "know more" to be more. We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities
Mark Twain. The Primal Curse. What, now, do we find the Primal Curse to have been? Plainly what it was in the beginning: the infliction upon man of the Moral Sense; the ability to distinguish good from evil; and with it, necessarily, the ability to do evil; for there can be no evil act without the presence of consciousness of it in the doer of it.
amma birago .
On the Need for Utopia, by Cosimo Quarta and Daniele Procida The question now is to understand the reasons for the constant presence of utopia throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia. It is thanks to this defect," if it may be called that, this apparent behavioural "immaturity," that humanity possesses that plasticity, versatility, creativity, freedom, which distinguishes it from the other creatures. 3.2. "Utopicus" as a yearning to "know more" to be more. We have seen that as far as |119 anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, Page | 19 by the search for new possibilities, by its searching for food where apparently there was none, demonstrating thus its capacity to move beyond purely sensible data, to go beyond immediate perception, and therefore to foresee that which is not yet actually visible, that is, perceivable by the senses. On the Need for Utopia, by Cosimo Quarta and Daniele Procida
Technics and the Nature of Man, Lewis Mumford If eutopia became a mere wraith in the mind, a symbol of unattainable desires, of futile dreams, why did its dark shadow, kakotopia or hell, erupt so often in history, in an endless series of exterminations and destructions that centered in the city?a hell that still threatens to become a universal holocaust in our own time? The answer to the first question may, I believe, provide a clue to the second condition. For the city that first impressed the image of utopia upon the mind was made possible only by another daring invention of kingship: the collective human machine, the platonicmodel of all later machines. The machine that accompanied the rise of the city was directly a product of the new myth; but it long escaped recognition, despite a mass of direct and indirect evidence, because no specimen of it could be found in archeological diggings. Technics and the Nature of Man, Lewis Mumford
in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. occupy utopia as above so it is below. on utopia and dystopia becomes our dreams. on how come dystopia in the very process to utopia. on what happened in eden, a second time into the womb. on the persistence of memory, trauma primordial, the repetition compulsion, and dystopia becomes our dreams There is no consciousness without discrimination of opposites. All are but parts of one stupendous whole, Whose body Nature is; Without number. Worlds Lie in this bosom like children.
amma birago .
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? How can these things be?
Homo Utopicus: On the Need for Utopia, by C Quarta. Utopicus" as a yearning to "know more" to "be more" We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities The question now is to understand the reasons for the constant presence of utopia throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia.
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Technics and the Nature of Man, Lewis Mumford If eutopia became a mere wraith in the mind, a symbol of unattainable desires, of futile dreams, why did its dark shadow, kakotopia or hell, erupt so often in history, in an endless series of exterminations and destructions that centered in the city?a hell that still threatens to become a universal holocaust in our own time?
"Why are cities so often the locus of utopia?" Though I have long been a student of both utopias and cities, only in recent years have sufficient data come to light to suggest to me that indeed the first utopia was the city itself. If I can establish this relationship, more than one insight should flow from it: not least an explanation of the authoritarian nature of so many utopias. at the root of urbanist celebration and pastoral lament is the crime of fratricide, which myth tells us is the origin of the city and politics. the myth of cain: fratricide, city building, and politics George M. Shulman
on utopia and dystopia becomes our dreams. on how come dystopia in the very process to utopia. on what happened in eden, a second time into the womb. on the persistence of memory, trauma primordial, the repetition compulsion, and dystopia becomes our dreams.
What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams. James Baldwin.
amma birago .
the human soul carries many traces of what befell our prehistoric ancestors. Also According to Lamarck that the memories of this tragedy were just as inheritable as acquired genetic characteristics are transmitted, this inheritance which has become part and parcel of the psychological make-up of humanity. Freud 's phylogenetic narrative. Raymond Corbey. Utopicus" as a yearning to "know more" to be more. We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities The question now is to understand the reasons for the constant presence of utopia throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia. It is thanks to this defect," if it may be called that, this apparent behavioural "immaturity," that humanity possesses that plasticity, versatility, creativity, freedom, which distinguishes it from the other creatures. It is precisely because of this primordial and unsuppressible impulse to know that humanity should be called not only sapiens, but also utopicus. Homo Utopicus: On the Need for Utopia, by C Quarta. By offering spaces for the exploration of ideas, utopias offer spaces in which new paradigms can be developed, explored, and inhabited. (Moylan & Baccolini, 2007:39).
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Lewis Mumford Utopia, The City and The Machine But one relevant question remains to be asked: At what price was this utopia achieved? What institutional apparatus made it possible to organize and build these vast ideal structures? And, if the ancient city was indeed utopia, what qualities in human nature or what defects in its own constitution caused it to change, almost as soon as it had taken form, into its opposite: a negative utopia, a dystopia or kakotopia? For the city that first impressed the image of utopia upon the mind was made possible only by another daring invention of kingship: the collective human machine, the platonicmodel of all later machines. The machine that accompanied the rise of the city was directly a product of the new myth; but it long escaped recognition, despite a mass of direct and indirect evidence, because no specimen of it could be found in archeological diggings. There is no consciousness without discrimination of opposites. This is the paternal principle, the Logos, which eternally struggles to extricate itself from the primal warmth and primal darkness of the maternal womb, in a word, from unconsciousness. Divine curiosity yearns to be born and does not shrink from conflict, suffering, or sin. Unconsciousness is the primal sin, evil itself, for the Logos.
amma birago .
in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? How can these things be?
22 occupy utopia Page | 15 as above so it is below.

There is no consciousness without discrimination of opposites. Nothing can exist without its opposite; the two were one in the beginning and will be one again in the end".
Utopia. A period of primordial peace, harmony, stability, and prosperity. Commonly thought of as being in line with Utopian ideals, Arcadia differs from that tradition in that it is more often specifically regarded as unattainable. Furthermore, it is seen as a lost, Edenic form of life, contrasting to the progressive nature of Utopian desires. before the invention of the arts and of private property, primitive communism prevailed, and the earth produced food in such abundance that there was no need for agriculture.
Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden In sum, then, both the Utopian and Arcadian modes present us with a vision, an ideal of life, which emphasizes basic human virtues. the fourth voyage of Amerigo Vespucci's Quatour Navigationes, which More notes "are now universally read" {Utopia, p. 51), ...
It is likely that such New World accounts describing exotic contemporary civilizations strikingly similar in outline to that of the traditional pastoral suggested the idea of a fictional modern state so constructed as to fulfill the historic function of the pastoral the praise of simplicity and virtue combined with satirical notice of the corruptions of contemporary civilization. Of course, in some ways Utopian society is more sophisticated than the Arcadian in matters of agriculture, foreign trade, and navigation, for example but in both its form and function it reflects the primitivistic impulse inherent in Golden Age pastoral literature.
amma birago .
Arcadia, Utopia and the New World. Of imagined communities, identity and nation-making. Before the mid-eighteenth century, approximately, the practice of utopists, following Plato, was to present their imaginary societies like Athena, sprung fully formed from the brow of their creator, perfected in every detail. Utopia is a community or society possessing highly desirable or perfect qualities. The word was coined in Greek by Sir Thomas More for his 1516 book Utopia, describing a fictional island society in the Atlantic Ocean. The term has been used to describe both intentional communities that attempt to create an ideal society,
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the imaginative impact of the discovery of the New World transforming the face of the pastoral: In Europe, for one thing, it was difficult to credit the existence of a site that was both ideal and unoccupied. The usual setting of pastorals had been a never-never land. Utopia and Arcadia: An Approach to More's "Utopia" Warren W. Wooden
Representing Utopia Utopia: The Search for the Ideal Society in the Western World. The Golden Age in Greece having passed, happiness had taken refuge somewhere on earth, trading its temporal identity for a territorialized myth. Here we reach the source of utopia, somewhere between myth and fable, as these uncertain places inspire (especially among historians) tales describing, in these unverifiable elsewheres, societies heir to the original happiness, places to which some voyager has supposedly strayed. They argue that the Utopian tradition grows out of earlier traditions, most especially with the myth of the Golden Age.
occupy utopia as above so it is below.
Ashlie Lancaster On Instantiating Critical Utopia Just as we need to formulate alternative frameworks within which we might attempt to understand past and present, so it is indispensable to formulate frameworks of what the future might or ought to be" Sibley suggests that the value of Utopia lies not in its attainability but in its ability to provide us with alternative frameworks: "Just as we need to formulate alternative frameworks within which we might attempt to understand past and present, so it is indispensable to formulate frameworks of what the future might or ought to be" (253).
amma birago .
The beginnings of the search for utopia in America roughly coincide with the invention of the term itself. In what is widely considered the archetype of the utopian genre, Concerning the Best State of a Commonwealth and the New Island of Utopia (1516), Thomas More coins the term utopia
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Building a Better Place: Utopianism and the Revision of Community in Toni Morrisons Paradise. Verena Harz Utopianism, which can generally be defined as dreaming of or imagining better societies (Sargent 2405), has a long history in Western thought tracing back to classical and Christian origins. the utopian idea of America as Gods own country and its self-identification as exceptionalist. The Puritans who crossed the Atlantic Ocean considered themselves Gods chosen people on their way to the Promised Land and saw their mission as an errand into the wilderness to build an earthly paradise, a Citty upon a Hill that would serve as an example of moral perfection to the rest of the world (Miller; Winthrop 42).
The perfect society or the ideal state that exists (as yet) nowhere. A Citty upon a Hill. The Utopian is not an accidental and transient fact, but an essential character of the human species. In foreseeing, a space is opened up, onto which projection?a specifically and essentially human fact?quite naturally grafts itself. And insofar as humans are not isolated individuals, but coexist, are born, live, and act always in a determined socio historical context, so their projecting is impregnated with the historical, the social, the political, characterising itself, immediately, as Utopian, from the moment that utopia can be defined as the project of history, as the project and undertaking of the construction of the "just society"; the society, that is, in which the rights of everyone are recognised: the rights of humans, in virtue of their humanity. From this it follows that the Utopian is not an accidental and transient fact, but an essential character of the human species.
Lewis Mumford. Utopia, The City and The Machine In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money,
The first utopias we know were fabricated in Greece; and in spite of their repeated efforts at confederation, the Greeks were never able to conceive of a human commonwealth except in the concrete form of a city. Even Alexander had learned this lesson so well that at least part of the energies that might have gone into wider or more rapid conquests went into the building of cities. In return, every member of the community was
amma birago .
obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money, the utopias of More, Cabet, and Bellamy all reverted to the primitive condition of this aboriginal urban organization: a managed economy under the direction of the king.
Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern; In the city, the good life was achieved only by mystical participation in the god's life and that of his fellow deities, and by vicarious achievement through the person of the king. There lay the original compensation for giving up the petty democratic ways of the village. To inhabit the same city as a god was to be a member of a super-community: a community in which every subject had a place, a function, a duty, a goal, as part of a hierarchic structure representing the cosmos itself. The city, then, as it emerged from more primitive urban forms, was not just a larger heap of buildings and public ways, of markets and workshops: it was primarily a symbolic representation of the uni verse itself. Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern; for even in the relatively late Etruscan and Roman cultures, when a new city was founded, a priest held the plow that traced the outline of the walls, while the main streets were strictly oriented to the points of the compass. In that sense, the archetypal city was what Campanella called his own utopia: a City of the Sun. Such an embodiment of esthetic magnificence, quantitative power, and divine order captivated the mind of even distant villagers who would make pilgrimages to the city on days of religious festival. Not only did the lowliest subject have a direct glimpse of heaven in the setting of the temple and the palace, but with this went a secure supply of food, garnered from the nearby fields, stored under guard in the granary of the citadel, distributed by the temple. The land itself belonged to the god or the king, as it still does ultimately in legal theory to their abstract counterpart, the sovereign state; and the city forecast its literary successor in treating the land and its agricultural produce as a common possession: fair shares, if not equal shares, for all. In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. Lewis Mumford. Utopia, The City and The Machine
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of stoics, cynics and world citizens. utopia is a call to mourning.
What does it mean to be cosmopolitan? it is to be a cynic, world citizen and a citizen in a cosmic city or world-state ruled by the gods
Lewis Mumford. Utopia, The City and The Machine In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money,
amma birago .
The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Page | 26 Thomas Pangle.
On the Ancient Greeks, the Stoics, Just Society and Cosmopolitanism and mourning in the city.
Lewis Mumford Utopia, The City and The Machine The fact that utopias from Plato to Bellamy have been visualized largely in terms of the city would seem to have a simple historical explanation. The first utopias we know were fabricated in Greece; and in spite of their repeated efforts at confederation, the Greeks were never able to conceive of a human commonwealth except in the concrete form of a city. Even Alexander had learned this lesson so well that at least part of the energies that might have gone into wider or more rapid conquests went into the building of cities. In return, every member of the community was obliged to perform sacrifices and to devote at least part of the year to laboring for the city's god. By substituting conscription and communism for the later in stitutions of the market, wage labor, private property, and money, the utopias of More, Cabet, and Bellamy all reverted to the primitive condition of this aboriginal urban organization: a managed economy under the direction of the king.
Occupy Utopia. As above so it is below. Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern;
Lewis Mumford. Utopia, The City and The Machine Before the mid-eighteenth century, approximately, the practice of utopists,
amma birago .
following Plato, was to present their imaginary societies like Athena, sprung fully formed from the brow of their creator, perfected in every detail. But the city was, from the beginning, related to the newly perceived cosmic order: the sun, the moon, the planets, the lightning, the storm wind. In short, as Fustel de Coulanges and Bachofen pointed out a century ago, the city was primarily a religious phenomenon: it was the home of a god, and even the city wall points to this super-human origin; This cosmic orientation, these mythic-religious claims, this royal preemption of the powers and functions of the community are what transformed the mere village or town into a city: something "out of this world," the home of a god. the city itself was transmogrified into an ideal form?a glimpse of eternal order, a visible heaven on earth, a seat of the life abundant?in other words, utopia. Lewis Mumford. Utopia, The City and The Machine
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Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle. Cynics, the most famous of whom was the Diogenes who is reputed to have lived in a barrel, who is said to have been the first to use (applying it to himself) the term "citizen of the world" or "cosmopolite, cosmopolitan," Cynicism (Greek: ), in its original form, refers to the beliefs of an ancient school of Greek philosophers known as the Cynics (Greek: , Latin: Cynici). Their philosophy was that the purpose of life was to live a life of Virtue in agreement with Nature. This meant rejecting all conventional desires for wealth, power, sex, and fame, and by living a simple life free from all possessions. As reasoning creatures, people could gain happiness by rigorous training and by living in a way which was natural for humans.
The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle.
amma birago .
The Stoics whom he follows, Cicero's character Cato says, "hold that the world is ruled by the spirit of the gods, and that it is, as it were, a common city and state of human beings and gods, and that each of us is a part of this world; from which it follows as a natural consequence that we prefer the common utility to our own ... and the nature of mankind, it is said, is such that there exists between each individual and the human race a quasicivil right, and he who maintains it is just, while he who departs from it is unjust." Similarly the Stoic Balbus, in the dialogue On the Nature of the Gods: "The world is as it were the common home of the gods and humans, the city that belongs to both." Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle.
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the wise man becomes the true friend of the gods, and their only true priest, the knower of the proper sacrifices, to whom the gods communicate divinations of the future through dreams and scientific auguries,
The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle. In contrast, the life of the wise, because it is a life centred on devotion to moral virtue as the end in itself, is a life spent chiefly in performance of the "perfect duties." By thus living in obedience to the law of nature or reason, the wise man becomes the true friend of the gods, and their only true priest, the knower of the proper sacrifices, to whom the gods communicate divinations of the future through dreams and scientific auguries, and whose soul they may preserve after death, at least until the next cosmic conflagration. The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle.
amma birago .
Occupy Utopia. As above so it is below. Like kingship, the city was "lowered down from heaven" and cut to a heavenly pattern;
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Banished, We Mourn at the Gates of Eden. Origin is the goal. occupy utopia utopia is a call to mourning.
on utopia and dystopia becomes our dreams. on how come dystopia in the very process to utopia. on what happened in eden, a second time into the womb. on the persistence of memory, trauma primordial, the repetition compulsion, and dystopia becomes our dreams
the human soul carries many traces of what befell our prehistoric ancestors. Also According to Lamarck that the memories of this tragedy were just as inheritable as acquired genetic characteristics are transmitted, this inheritance which has become part and parcel of the psychological make-up of humanity. Freud 's phylogenetic narrative. Raymond Corbey.
The womb is utopia, Life the theatre of the gods and repetition compulsion the dystopia. occupy utopia utopia is a call to mourning.
amma birago .
Banished, We Mourn at the Gates of Eden. Origin is the goal.
How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? How can these things be?
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A second time into the womb. The womb is Ultimate Utopia. All are but parts of one stupendous whole, Whose body Nature is; Without number. Worlds Lie in this bosom like children.
On Trauma Primordial, Utopia and Dystopia.
Mark Twain. The Primal Curse. What, now, do we find the Primal Curse to have been? Plainly what it was in the beginning: the infliction upon man of the Moral Sense; the ability to distinguish good from evil; and with it, necessarily, the ability to do evil; for there can be no evil act without the presence of consciousness of it in the doer of it. Divine curiosity yearns to be born and does not shrink from conflict, suffering, or sin. Unconsciousness is the primal sin, evil itself, for the Logos. Therefore the first creative act of liberation is matricide, and the spirit that dared all heights and depths must, as Synesius says, suffer the divine punishment, enchainment on the rocks of the Caucasus. Nothing can exist without its opposite; the two were one in the beginning and will be one again in the end". What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams. James Baldwin.
The womb is utopia, Life the theatre of the gods and repetition compulsion the dystopia.
amma birago .
occupy utopia utopia is a call to mourning. Banished, We Mourn at the Gates of Eden. Origin is the goal.
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Cosmopolitanism and achieving Utopia, Cosmopolitan is the new indigenous and the call to mourning.
Cosmopolitanism is the ideology that all human ethnic groups belong to a single community based on a shared morality. Cosmopolitanism may entail some sort of world government or it may simply refer to more inclusive moral, economic, and/or political relationships between nations or individuals of different nations. A person who adheres to the idea of cosmopolitanism in any of its forms is called a cosmopolitan or cosmopolite.[1] Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece. Of Diogenes it is said: "Asked where he came from, he answered: 'I am a citizen of the world (kosmopolits)'".[3] This was a ground-breaking concept, because the broadest basis of social identity in Greece at that time was either the individual city-state or the Greeks (Hellenes) as a group. The Stoics, who later took Diogenes' idea and developed it into a full blown concept, typically stressed that each human being "dwells [...] in two communities the local community of our birth, and the community of human argument and aspiration".[4] A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles, the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity. Within these circles human beings feel a sense of "affinity" or "endearment" towards others, which the Stoics termed Oikeisis. The task of world citizens becomes then to "draw the circles somehow towards the centre, making all human beings more like our fellow city dwellers, and so forth." [5] Dystopia and the inability to mourn. Utopia, the New Cosmopolitan, Mourning and Maintaining Utopia, Banishing Dystopia, the repitition compulsion.
Alice Miller. The Drama of the Gifted Child. Much has been written about the negative aspect of the compulsion to repeat: the uncanny tendency to reenact a trauma, which itself is not remembered, at times has something cruel and self-destructive about it and understandably suggests associations with the death instinct.
amma birago .
Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle. The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics In contrast, the life of the wise, because it is a life centred on devotion to moral virtue as the end in itself, is a life spent chiefly in performance of the "perfect duties." By thus living in obedience to the law of nature or reason, the wise man becomes the true friend of the gods, and their only true priest, the knower of the proper sacrifices, to whom the gods communicate divinations of the future through dreams and scientific auguries, and whose soul they may preserve after death, at least until the next cosmic conflagration. The wise philosopher becomes a citizen in a cosmic city or world-state ruled by the gods; he thereby transcends in an important measure the tawdry demi-monde of the many parochial Stoics Socratic Cosmopolitanism: Cicero's Critique and Transformation of the Stoic Ideal Thomas Pangle.
Page | 25 32
Homo Utopicus: On the Need for Utopia, by C Quarta. The question now is to understand the reasons for the constant presence of utopia throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia. It is thanks to this defect," if it may be called that, this apparent behavioural "immaturity," that humanity possesses that plasticity, versatility, creativity, freedom, which distinguishes it from the other creatures. Technics and the Nature of Man, Lewis Mumford If eutopia became a mere wraith in the mind, a symbol of unattainable desires, of futile dreams, why did its dark shadow, kakotopia or hell, erupt so often in history, in an endless series of exterminations and destructions that centered in the city?a hell that still threatens to become a universal holocaust in our own time? What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams. James Baldwin.
Mark Twain. The Primal Curse. What, now, do we find the Primal Curse to have been? Plainly what it was in the beginning: the infliction upon man of the Moral Sense; the ability to distinguish good from evil; and with it, necessarily, the ability to do evil; for there can be no evil act without the presence of consciousness of it in the doer of it.
amma birago .
The womb is utopia, Birth, trauma, Life the theatre of the gods and repetition compulsion the dystopia. On Dystopia, trauma primordial and the repetition compulsion. Otto Fenichel. On The Psychoanalytic Theory of Neurosis: The two main kinds of neurotic repetition. Repetitions of traumatic events for the purpose of achieving a belated mastery... Repetitions due to the tendency of the repressed to find an outlet 'Repetitions of traumatic events for the purpose of achieving a belated mastery an attempt at mastery of their feelings and experience, in the sense that they unconsciously want to go through the same situation but that it not result negatively as it did in the past.[17] On the other hand, there were ' Repetitions due to the tendency of the repressed to find an outlet '.[18] Here the drive of the repressed impulse to find gratification brought with it a renewal of the original defence:
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in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. Utopicus" as a yearning to "know more" to be more. We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities
Dystopia and the inability to mourn. Utopia, the New Cosmopolitan, Mourning and Maintaining Utopia, Banishing Dystopia, the repitition compulsion. Repetition compulsion is a psychological phenomenon in which a person repeats a traumatic event or its circumstances over and over again. This includes reenacting the event or putting oneself in situations where the event is likely to happen again. Many traumatized people expose themselves, seemingly compulsively, to situations reminiscent of the original trauma. These behavioral reenactments are rarely consciously understood to be related to earlier life experiences Freud thought that the aim of repetition was to gain mastery, but clinical experience has shown that this rarely happens; instead, repetition causes further suffering for the victims or for people in their surroundings.
amma birago .
Children seem more vulnerable than adults to compulsive behavioral repetition and loss of conscious memory of the trauma.70,136. However, responses to projective tests show that adults, too, are liable to experience a large range of stimuli vaguely reminiscent of the trauma as a return of the trauma itself, and to react accordingly.39,42
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On Trauma Primordial, the inability to mourn, repetition compulsion and Dystopia. The Compulsion to Repeat the Trauma. Re-enactment, Revictimization, and Masochism Bessel A. van der Kolk, MD* Compulsive repetition of the trauma usually is an unconscious process that, although it may provide a temporary sense of mastery or even pleasure, ultimately perpetuates chronic feelings of helplessness and a subjective sense of being bad and out of control. Gaining control over one's current life, rather than repeating trauma in action, mood, or somatic states, is the goal of treatment. Trauma can be repeated on behavioral, emotional, physiologic, and neuroendocriniologic levels. Repetition on these different levels causes a large variety of individual and social suffering. Anger directed against the self or others is always a central problem in the lives of people who have been violated and this is itself a repetitive re-enactment of real events from the past. The only reason to uncover traumatic material is to gain conscious control over unbidden re-experiences or re-enactments. The presence of strong attachments provides people with the security necessary to explore their life experiences and to interrupt the inner or social isolation that keeps them stuck in repetitive patterns. In contrast with victimized children, adults can learn to protect themselves and make conscious choices about not engaging in relationships or behaviors that are harmful.
Utopicus" as a yearning to "know more" to be more. We have seen that as far as anthropologists are concerned, the species homo has been characterised, since its origins, by its restlessness, by the search for new possibilities The question now is to understand the reasons for the constant presence of utopia
amma birago .
throughout human history or, which is the same thing, why humanity has always manifested an impelling, unsuppressible, need for utopia. It is thanks to this defect," if it may be called that, this apparent behavioural "immaturity," that humanity possesses that plasticity, versatility, creativity, freedom, which distinguishes it from the other creatures. It is precisely because of this primordial and unsuppressible impulse to know that humanity should be called not only sapiens, but also utopicus. Homo Utopicus: On the Need for Utopia, by C Quarta.
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By offering spaces for the exploration of ideas, utopias offer spaces in which new paradigms can be developed, explored, and inhabited. (Moylan & Baccolini, 2007:39).
The womb is utopia, Birth, trauma, Life the theatre of the gods and repetition compulsion the dystopia.
Alice Miller on Eden/Utopia and The Repetition Compulsion/Dystopia. ... But in twenty years' time these children will be adults who will have to pay it all back to their own children. They may then fight vigorously against cruelty "in the world" - and yet they will carry within themselves an experience of cruelty to which they have no access and which remains hidden behind their idealized picture of a happy childhood. Much has been written about the negative aspect of the compulsion to repeat: the uncanny tendency to reenact a trauma, which itself is not remembered, at times has something cruel and self-destructive about it and understandably suggests associations with the death instinct.
James Baldwin. On serpents and the garden of ones dreams. What one does not remember contains the key to ones tantrums and ones poise. What one does not remember is the serpent in the garden of ones dreams.
amma birago .
How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? How can these things be? Page | 36
A second time into the womb. Ultimate Utopia. All are but parts of one stupendous whole, Whose body Nature is; Without number. Worlds Lie in this bosom like children.
The womb is utopia, Life the theatre of the gods and repetition compulsion the dystopia.
occupy utopia utopia is a call to mourning. and cosmopolitanism its response.
Banished, We Mourn at the Gates of Eden. Origin is the goal Hail, holy Queen, Mother of Mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us; and after this our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. V. Pray for us O holy Mother of God, R. that we may be made worthy of the promises of Christ.

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A map of the world that does not include utopia is not worth even glancing at. Lewis Mumford.

occupy utopia utopia is a call to mourning.

the persistence of memory. salvador dali.

Origin is the goal.

22 occupy utopia Page | 15 as above so it is below.

occupy utopia as above so it is below.

of stoics, cynics and world citizens. utopia is a call to mourning.

Banished, We Mourn at the Gates of Eden. Origin is the goal.

On Trauma Primordial, Utopia and Dystopia.

occupy utopia utopia is a call to mourning.

occupy utopia utopia is a call to mourning.

occupy utopia utopia is a call to mourning. and cosmopolitanism its response.

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