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SUMMARY..........................................................................
154

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LITERARY UTOPIAS FROM MORE TO HUXLEY
The Issues of Genre Poetics and Semiosphere. Finding an Island
Maxim I. Shadurski
URSS

83.3(0)

( 7 24 2007 .)
- . . II. .
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ISBN 978-5-382-00362-7
, 2007

./: 7 (495) 135-42-16 URSS ./: 7 (495) 135-42-46
E-mail: URSS@URSS.ru :
http://URSS.ru
5473 ID 64432
9
9785382003627
CONTENTS
INTRODUCTION...................................................................... 5
1. GENRE THINKING
IN LITERARY UTOPIAS.................................................. 8
1.1. Semiotic Space of Literary Utopias................................ 8
1.2. Historical Dynamics of Genre Structures
in Literary Utopias.................................................... 16
2. ISLAND OF HAPPINESS AND/OR FREEDOM
IN LITERARY UTOPIAS.................................................. 24
2.1. Semiotizing Fictional Space

in Thomas More's Utopia............................................. 24


2.2. In Search of Atlantis: A Strategy
of Insular Experiment................................................. 37
2.3. Utopian Project of the Enlightenment............................. 48
2.4. Ambivalence of the Two Realities
in Samuel Butler's Utopian Novels................................. 59
2.4.1. A Journey into the Land of Antipodes..................... 59
2.4.2. The Word as Authority in the Fictional World
of the Utopian Novels by S. Butler and E. Bellamy...... 70
3. REVISION OF THE INSULAR WORLD
IN 20TH-CENTURY LITERARY UTOPIAS............................ 79
3.1. Literary Anti-Utopias
and their Subgenre Varieties......................................... 79
3.2. Pragmatic Dream of discordia concors
in Aldous Huxley's Utopian Novel Island....................... 90
3.2.1. Semi-Apocalyptic Mode and the Idea of Metempsychosis... 90
3.2.2. Fundamental Microtheme.................................... 100
3.2.3. Name and Number Symbolism.............................. 103
CONCLUSION.......................................................................... 110
SELECT BIBLIOGRAPHY...................................................... 112
APPENDIX................................................................................. 126
INDEX................................................................................. 151
SUMMARY........................... 154

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6 Kumar . Aspects of the Western Utopian Tradition // History of the Human Sciences. London, 2003. Vol. 16, No.
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9 Gerber R. Utopian Fantasy: A Study of English Utopian Fiction since the End of the 19th Century. New York, 1973.
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27 Wilding M. Social Visions. Sydney, 1993. P. 27.
28 Logan G. M. The Meaning of More's Utopia. Princeton, 1983. P. 259.
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Waterloo, 1990. P. 106.
8Wilde O. The Soul of Man under Socialism // Collected Works of Oscar Wilde. Chatham, 1997. P. 1065.
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German by J. J. Shapiro, S. M. Weber. Boston, 1970. P. 63.
11 Kautsky K. Thomas More and his Utopia. London, 1979. P. 249.
12 Logan G. M. The Meaning of More's Utopia. P. 268.
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22 Sanderlin G. The Meaning of Thomas More's Utopia // College English. 1950. Vol. 12, No. 2. P. 76.
23 Parrish J. M. A New Source for More's Utopia // The Historical Journal. 1997. Vol. 40, No. 2. P. 496.
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34 Miething . Politeia und Utopia: Zur Epistemologie der literarischen Utopie // Germanisch-Romanische
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46

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49

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, : ,
, (The Life and Strange Surprising Adventures of
Robinson Crusoe, of York, Mariner, 1719)
83 . . . / . . . . . ., 1967. . 426.
50

(The Further Adventures of Robinson Crusoe, 1719)84. . ,


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. horrible desolate island, void of all hope and recovery, a dismal unfortunate island88
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94 ,
, .
( 26 3 1713 .).
85 . . ., 1957. . 92.
86 . . . . ., 1973. . 6.
87 Earle P. The World of Defoe. Newton Abbot, 1977. P. 88.

88 Defoe D. The Life and Adventures of Robinson Crusoe Written by Himself. Chatham, 2000. P. 53.
51

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. ., 1987. . 219.
90 . . // . . : .
. . 283-284.
91 Ehrismann D. The Ambidextrous Defoe: A Study of his Journalism and Fiction. Zurich, 1991. P. 105.

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93 . . . - // .
1986. 1. . 165.
94 . . . 233-234.
53

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99 . . . 219.

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55

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102 . / . . . . . . ., 1982. . 270.
103 Zgorzelski A. Fantastyka. Utopia. Science fiction: Ze studiow nad rozwojem gatunkow. Warszawa, 1980. S. 61.
56

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, 1879) . , ,
XX .,
. .
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( , 1954), . (, , 1967), . ( ,
1986), . ( , 1995),
104 Defoe D. The Further Adventures of Robinson Crusoe. Doylestown, n.d. P. 136. 105 Earle P. The World of Defoe.
P. 283.
57

. ( , 1998) .. . , XVIII-XIX .
, XX .
106. () . .
.
106 . . XX (
): . . ... . . : 10.01.05, 10.01.08 / - . . . .

. , 1988. . 22-23.

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107 . . . 80. 108 . . . . 95.
59

.
,
, , .
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, : autobiographical - parodiacal - inverse-utopian - satirical - treatisical fictional109. ,
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,

109 Howard D. F. Samuel Butler // Victorian Fiction: A Second Guide to Research. New York, 1978. P. 303.
110 Trodd A. A Reader's Guide to Edwardian Literature. Alberta, 1991. P. 54.
60

. 24 , ,
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113 . :
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(Unconscious Memory, 1880), ? (Luck or Cunning?, 1887).
61

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114 Butler S. Erewhon. Erewhon Revisited. P. 26.
62

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63

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64

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65

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119 . . . . 181. 120 Butler S. Erewhon. Erewhon Revisited. P. 111.
121 (Mrs Grundy) -
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122 Butler S. Erewhon. Erewhon Revisited. P. 108.
123 Ibidem. P. 91.
66

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67

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127 Burgess A. English Literature. Harlow, 2000. P. 188.
68

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69

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131 . . 30-50- XX //
. . -. . 9. . ., 1990. 2. . 53.
132 . / . . . . // . . 3 . . 3. . 1. ., 1971. .
545.
70

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133 . : . . . 134.
134 Holt L. . Samuel Butler. New York, 1964. P. 38.
135 Simon L. Looking Backward: A Profile of Edward Bellamy // World & I. 1999. Vol. 14, No. 6. P. 291.
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136 . . // . . . . . . ., 1967. 1. . 89.
137 Carman G. Samuel Butler: A Critical Study. London, 1915. P. 151.
138 Jacoby R. A Brave Old World: Looking Forward to a Nineteenth-Century Utopia // Harper's Magazine. 2000.
Vol. 301, No. 1807. P. 73.
72

139.

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139 Bellamy E. Looking Backward: 2000-1887. New York, 2000. P. 26. 140 Butler S. Erewhon. Erewhon Revisited. P.
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73

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143 Holt L. E. Samuel Butler. P. 43.
144 Butler S. Erewhon. Erewhon Revisited. P. 121.
145 Bellamy E. Looking Backward: 2000-1887. P. 55.
146 Ibidem. P. 55.
74

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147 Grunwald H. Can the Millennium Deliver? // Time. 1998. Vol. 151, No. 18. P. 87.
148 Bellamy E. Looking Backward: 2000-1887. P. 220.
149 Gardner M. Looking Backward at Edward Bellamy's Utopia // New Criterion. 2000. Vol. 19, No. 1. P. 22.
75

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151 Ibidem. P. 167-168.
152 . . // . -. -. . 2.
, ., . ., 1992. . 1, 2. . 54-55.
153 . . . // . 7 . . 4. .,
2003. . 781.
154 Bellamy . Looking Backward: 2000-1887. P. 191.
76

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77

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That has such people in't!
: 'Tis new to
thee3, ,
1 . . . . 324.
2 . . : . , 2004. . 247.
3 Shakespeare W. The Tempest // The Complete Oxford Shakespeare. London, 1987. P. 980.
79

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80

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83

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84

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17 Bradbury R. There Will Come Soft Rains // Utopian Literature: A Selection. New York, 1968. P. 297.
18 Ibidem. P. 299.
19 Ibidem. P. 298.

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21 Ibidem. . 301.
22 Ibidem. . 303.
87

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24 . // XX . ., 1989. . 336.
88

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.
,
30- . : ,
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25 . . - ( XX ): . . ...
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. . , ,
,
, , 27.
, XIX ., XX
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, XX : , ,
- 28.
, (Aldous Huxley,
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(Point Counter Point, 1928),
. , ,
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. 30- . I ,
.
: (Eyeless in Gaza, 1936), (After Many a
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28 . . . 119.
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- , , ,
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. (The Perennial Philosophy, 1946),
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91

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32 Huxley A. Island. London, 1994. P. 317.
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35 Huxley A. Island. . 271.
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98

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(Sanctus Aurelius Augustinus) 126
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(Aristoteles) 84
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(Ballard) . 81
(Butler) . 13,17,21,22,59-78,141
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. 46, 96-98 (Goethe) . . 47 (Hobbes) . 37,48,49 (Golding) . 57,81
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(Defoe) . 13,17,20-21,22,44,48-58, 61,83,85 (Joyce) . 20 (Jonson) . 37
(Dickens) . 145
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(Cummings) . . 95
(Campanella) . 14,33,35-36,44,45,46
(Kampe) . . 57
(Keats) . 146
(Klopstock) . . 46
(Colet) . 30
(Coetzee) . 57
(i) . 47 (Locke) . 48,53-54,57 (Lawrence) . . 135 (Lucian) 28
() 57 (Machiavelli) H. 34 (Mandeville) . 48 (Merle) . 82
(Milton) . 147 (Montaigne) M. . 27
(More) . 8,12,14,17,19,22,24-36,40,41,43,46,55,59,62,76,85,92,93 (Morris) . 13, 76,77
(Neville) . 13,14,44,49-50
(Orwell) 44,81-82
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(Plato) 9,15,18,29,33, 38,39,41,45,70,76,84,90,92 . 81 (Paltock) . 57
. . 57 (Raleigh) . 51
(Swift) . 14,50, (Steele) . 51
51,56
.. 82 . . 145
Topo (Thoreau) . 57 . . 57 (Tournier) M. 57
(Wilde) . 26 (Whitman) . 95 (Wells) . 15,47

(Fielding) . 21 (France) . 81 (Frayn) M. 81 (Fromm) . 84


(Huxley) . 13,14,17,18, 22,80,89, 90-109 (Khan) X. . 102,104,108 (Hersey) . 82
(Cicero) 31
. . 77 (Chaucer) . 136,142
(Shakespeare) . 46, 79,140-150 (Shelley) M. 47 (Shaftsbury) . 48
(Szymborska) . 5 (Schmidt) . 46 (Schnabel) . . 57
(Eco) . 57,111
(Ackroyd) . 24-25,111
(Amis) . 82
(Epicurus) 31,84
(Erasmus Desideratus) 24, 25,27, 28,30,33,34 (Atwood) M. 82
(Hume) . 48 (Jung) . . 84
(Iambulos) 38

SUMMARY
Maxim I. Shadurski
Literary Utopias from More to Huxley: The Issues of Genre Poetics and Semiosphere. Finding an Island
The book is a genre-genetic and semiotic study of literary Utopias, elaborating on the texts from English, Italian,
French, American, Russian, Belarusian and other national literatures, against their philosophical, sociocultural, and
historical background. With its experimental verve, Utopian imagination tends to construct nowhere worlds on
remote patches of the earth, moon, sun, etc., but more often on an island. The island belongs to archetypal loci of
world literature and, in a broad sense, culture. The first heroes on record from Egyptian, Greek, Celtic, and Slavonic
mythologies would aspire for a distant island, usually situated in the happy otherworld and cut off from outside
contact. The discontinuation of the physical boundary, imparting wholeness to the island, equals the profanation of
inner values, adopted on it. The semiotic space of literary Utopias (semiosphere) evidences a two-faceted experience
of assimilating the world's structure (cosmic harmony and order) and repudiating the world's meaning (societal
mores and governments). The means of expressing this experience (poetics) help to unveil an integral complex of
mankind's permanent and momentary expectations in the current perspective, to register the loss of illusions in
retrospect, and to prognosticate the potential allure and danger of hyperrational world-organization. Despite the
predominantly linear didacticism of a Utopian work, being the downside of polyphony, its text still carries high
tension between the real and imaginary planes. In this way, a literary Utopia invites the reader to partake in a
dialogue concerning the best profiles of reality, to perceive the sense, unfolding on an island.
Chapter I discusses the basic sense-forming factors of literary Utopias: the sociocritical moment, proceeding from the
negation of a certain historical situation, and the principle of hope, presupposing the anticipation of ideal politicosocial conditions. Utopian thinking also feeds on the mythopoetic imagery of space and saving heroes. In total, these
factors assemble a set of typological attributes of the genre, comprising topos, ethos, and telos. The topos, or the
commonplace, of literary Utopias is an ideal land, isolated from the ambient environment. Among the possible
variants of fictional space in literary Utopias, English literature shows a marked propensity for the insular topos. In
the novels by T. More, F. Bacon, J. Harrington, H. Neville, D. Defoe, etc. there can tellingly be distinguished these
authors'
154

intention to frame the ground of the fictional experiment into a concentric shape, separated from the rest of the world
by water. The ethos, or common morality, is congruous with the religion and education, practised in the planned
world. The ethological component of the Utopian genre provides for the moral and intellectual stability of an
imagined society and serves -along with the topos - some greater cause. The telos, or common social politics, indicates
the purpose-engagement of themes and ideas, expanded on in the Utopian text. The teleological component of literary
Utopias does not lead only to manifesting the peculiarities of an ideal state, but also to articulating the image of
steady perfection. For this reason, it plays a dominant role among the typological attributes of the genre,
commanding the senses of the topo- and ethosphere. The multiple aspects of the Utopian order are explored by a
travelling narrator, whose world-view is, to a large degree, coextensive with that of the author. The typical
characteristics of the protagonists, dialoguing with representatives of the fictitious reality, are conditioned by the
facture of the newly discovered countries that bear witness to the incessant movement of time. Hypothetical travels
inside the labyrinths of Utopian perfection set off the inner nature of the individual human microcosm.
Chapter II investigates the Utopian tradition from More to Bellamy by bringing to light the binary opposition of
happiness and freedom. The process of semiotizing fictional space in literary Utopias was initiated by Thomas More.
The text of Utopia (1516) carried certain hallmarks and attributes, obviously unknown either to Plato or to More's
other literary precursors. At one and the same time, the provisional reality of the novel officiated alienation from the
surrounding world and implementation of humanistic ideals, propagated by the Oxford reformers (J. Colet,
Erasmus, T. More). In the novel, the idea of the second creation took its imaginary shape on an artificial island. The
uncertainty of Utopia's geographical position was emphasized by topographical similarity between this island and
16th-century England. The English coastline had the same length as that of Utopia; the number of cities, or shire
towns, in both the lands was identical. The incomplete concentricity of Utopia, as well as its square-shaped capital,
threw into relief the mastery of the human factor over natural forces, which had been admitted to the city only as a
garden. The island, depicted in Utopia, was incompatible with the real world in its hand-made unreality to such an
extent, to which it surpassed that real world in the symmetrical order of its forms. Happiness and freedom found their

realization on the island in the light of Stoicism and Epicureanism, the proper combination of which prescribed
sacrificing earthly pleasures to intellectual joys. The country's absolute law-giver and governor Utopus arranged
physical and metaphysical (moral, social, political, legal) estrangement of the island so
155

that it could support the wholeness of the best commonwealth. T. More artfully fixed a significant balance of
poetics and semiosphere by structuring the novel along thematic lines and thus envisaging the genre matrix of literary
Utopias that were written later.
The search for Atlantis - a mythic island, alluded to in Plato's dialogues, charged the imagination of Francis Bacon.
His novel New Atlantis (1627) corresponded to the spirit of 17th-century panscientism. The flatness and enormity of
Bensalem, taken in by the narrator, distinguish the island from Utopia in the sense that the former was eight times as
large as the latter. In the such-like expansion of fictional space in English literary Utopias one may as well recognize a
burgeoning phantom of the future empire, envisioned in the Utopian key. The concrete images that filled the insular
topos in New Atlantis were products of knowledge, extant to the enlarging the bounds of Human Empire within
definite geographical confines - on the island. The principal difference between More's and Bacon's politico-social
programmes concerned the institute of slavery, irretrievably abolished in Bensalem. Any penal constraint was put
into practice through property deprivation, leaving individual freedom intact. The New Atlantic state assumed overall
responsibility for moral aspects of elite education, preparing its adepts for the accumulation of intellectual wealth and
full-scale scientific discoveries. According to Bacon, the movement toward knowledge-power proved incredibly
laborious, while the final goal loomed as a fair achievement. Being a representative of Renaissance culture, F. Bacon
pictured man as an inseparable element of the natural universe. In order to read the book of nature, man was
expected not only to learn to manipulate its symbols, but also to master rational methods of dwelling in its embrace.
Such a strategy of searching for Atlantis won immediate acclaim and provoked long-term re-evaluation in the works
by F. Klopstock, M. Shelley, H. Hesse, H. Wells, V. Lastouski, and others.
In the age of Enlightenment, the philosophy of which postulated absolute dominion of reason as a most reliable
instrument in estimating and reorganizing the world, the broadening intellectual horizons stimulated the demand for
genre structures, not trite in the earlier periods of literary history. The genealogy of the European Enlightenment
novel rose to the diary and memoirs, the form of which readily refracted new sides of reality. The intense exploration
of the American continent in the 17th - early 18th centuries produced a notable impact on the toposphere of literary
Utopias. In Daniel Defoe's novels The Life and Adventures of Robinson Crusoe and The Further Adventures of
Robinson Crusoe (1719), there may be discerned certain elements of Utopian world-modelling. The choice of the
location at the mouth of the Guyana river Orinoco was not incidental because the author, similarly to many of his
compatriots, felt attracted by Eldorado gold, the
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probable existence of which was picturesquely related by the English explorer and poet Walter Raleigh in The
Discovery of Guyana (1596), later reinterpreted by Defoe. Thus, in the insular topos the tendency toward expanding
the living space of the Utopian experiment had finally formed. The Utopian space preserved its essentially closed
character, confronting, as previously, the strange and open world outside. In the Utopian project of the
Enlightenment, foremost importance was granted to the notions of equality, justice, and labour, ranking as
unalienable rights in the imaginary world and bringing into the limelight harmony between nature and man-made
universe. D. Defoe's novels solidly embodied their author's vision of the land, rationally transformed from the abode
of Despair into the island of Hope. The narrative situation man on an uninhabited island generated a spate of
imitations and reinterpretations, confirming its semantic and structural validity in world literature: J. Schnabel's The
Isle of Felsenburg, H. Thoreau's Walden, S. Turbin's The Russian Robinson, Yanka Maur's Palessie Robinsons, W.
Golding's Lord of the Flies, etc.
The semiosphere of literary Utopias tends to lever into high conceptual visibility contrasts between the two realities:
empirical and fictitious, the imperfection of the latter being the building material for the former. In his novels
Erewhon (1872) and Erewhon Revisited (1901), the 19th-century writer Samuel Butler undertook an attempt at
merging the two worlds into their ambivalent realization, into a single meaningful entity. The genre heterogeneity of
the texts, displaying the aspects of the philosophical pamphlet, autobiography, adventure novels, satire, and Utopia
was predetermined by the further regrouping of canonical forms at the turn of the century and the eclecticism of
Butler's artistic method. The writer, in keeping with the Utopian tradition, confined the exotic Erewhon on a faraway
island inside the mountain range. The double physical boundary, as well as the island's location beyond the equator,
conduced to concentrating inverse images and concepts in the imaginary country. Distanced from the customary
circumstances, the Erewhonians identified disease with crime and sin with sickness, juxtaposed the Church and
musical banks and equated machines with human organs. Given such distinctions, the fictional world of Butler's
books witnessed the establishment of paradoxical unity between extremes. In framing his ideal, the author showed
that the total negation of the empirical reality induced constructing a reality, fundamentally unattainable and, by
implication, ethereal. Butler examined a new mode of Utopian world-modelling, based on the ambivalence of the
empirical and fictitious worlds, which affected the development of the Utopian genre in the century to come.
The authority of the word in the mentality of both the Old and the New World emanates from recognizing it as the
cause of the Universal
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creation. The author's word is capable of relating the creation of the world, as well as creating a fictional world of its
own. The protagonist of Butler's novels underwent a strenuous journey into the land of anagrams and antipodes,
whose nature was defined as hypothetical. Hypothetics, in the writer's view, rested on a set of utterly strange and
impossible contingencies, aimed at educating the mind's flair of inconsistency and evasion. Largely, public opinion
was generated by the local prophets and philosophers, whose word, condensed in the books, might call to action as an
authority. In his turn, the protagonist of Edward Bellamy's novel Looking Backward: 2000-1887 (1888) was
transported in his sleep into the future, only slightly reminiscent of 19th-century Boston. The aspects of this fictional
world were dubbed prodigious on the grounds that even humanity's ancient dream of liberty, equality, fraternity at
last was realized. Bellamy called the state ideology nationalism, since it presupposed a politico-social development of
the country with a view to a moral sentiment. The author attributed the role of ideological didactics to religion,
which meant that the preacher's word had achieved the rank of societal moral authority. Butler's fictional world
appeared suggestive of paradoxical potential, intrinsic to the word, its power to lead to results conflicting with
intentions. Bellamy, taking up the puritan tradition, sacralized the word, refusing to recognize the hidden antipodes
reposing in it. But there is much more in the word and its faculties. Not only does the word as authority attain the
capacity of relating the creation or creating a fictional world, but also that of ruining this world and, along with it, the
Universal creation.
Chapter III undertakes an analytical excursion into the poetic and semiotic transformations in literary Utopias of the
20th century. The signs of antiutopian ideology can be traced practically on all the stages of the literary process,
though the autonomous genre status of antiutopias results from the sociohistorical cataclysms of the previous
century. The sad experience of carrying brave Utopian projects into effect gave ample ground for antiutopian
reflection and, in the long run, foreshadowed a quantitative decline in Utopian works of literature. Among subgenre
varieties of literary antiutopias, mention should be made of quasi-utopias, dystopias, and cacatopias. Whereas quasiutopias demonstrate possible alternatives of outliving and overcoming the excesses of absurd rationality in state
government, dystopias and cacatopias modulate in eschatological tonality, balancing on the edge of politico-social
despair and degradation.
Despite the prevalent 20th-century tendency to associate the human and world situation with nightmares, Aldous
Huxley dreamt pragmatically in his final novel Island (1962). The book opened and concluded on the same note the mynah birds' call to attention, perceived by the protagonist traveller William Farnaby. In search of oil deposits, he
set sail for
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the island of Pala in the Indian Ocean and learnt that the Palanese had been enjoying the niceties of seclusion until
the world started to close in on this island of freedom and happiness. Closing in steadily and inexorably, coming
nearer and nearer. Owing to its estrangement, the island did not be come the place of paranoiac worship, acutely
evident both in the East and in the West. Though the understanding of the islanders' inner self was enhanced by
scientific knowledge, generated in the West and humanism cultivated in the East. Contemplation became a major
driving force of consolation and being here and now. In accord with Platonic idealism, the inhabitants of the island
believed that the genuine vision of things was em bedded in the soul, which was immortal and carried immortal
knowledge Plato emphasized the necessity of recalling this genuine vision and con firmed that the only method of
recollection was contemplation. Palanese happiness resided in attaining a peculiar state of enlightenment and bliss on
an individual and social level. Similarly to H. Hesse in his novel Th Glass Bead Game (1943), A. Huxley made use of
the semantic potential of metempsychosis. In the two novels, the ideal societies were functioning between the vicious
extremes - close contact with and absolute remoteness from the wider world, endangering their existence. Either of
these extremes eventually brought the protagonists and the whole community to death and destruction, the ultimate
effect of which was minimized by the cyclical composition of the novels, beginning and ending with the same words
and marking the supposed transmigration of the living images.
The moral-philosophical manifesto, allegedly formulated by the Old Raja, Pala's former governor, complements the
texture of the novel. The author of this booklet pursued a single peacemaking goal - to reconcile dualistic
discrepancies, under the control of which the humanity was doomed to suffer. The Palanese practised an existential
religion of mysticisms, pointing to the vasty deep and uniting all disintegrated fragments of being. The fictional
space of the island featured not only elimination but also re-birth. Nonentity and nothingness were not final
predestinations of the island; it was the concluding call to attention that produced a semi-apocalyptic effect and
instilled hope for revival. Working toward a common ground, A. Huxley constructed his perfect world at the junction
of the East and the West and allowed for a possible danger of such a convergence. Whatever the outcome could be, it
was the spiritual strength for revival that defined the shape of this insular experiment. A. Huxley's life and work
embodied the gift for deciphering and delimiting cultural and historical symbols. In Island, the writer remained true
to himself as a thinker, but went much further as a visionary in synthesizing the world's values within a single
fictional model, the name and number symbolism of which sharpened the substance of its author's pragmatic
dream.
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The Conclusion summarizes the principal observations, including the interaction of the typological features of literary
Utopias, their operation in other fictional and non-literary environments, and maps the opposition of freedom and
happiness against a more generalized sociocultural context.
The articulation of a growing distrust in Utopian projects, typical of late, provoked the situation of the intra-genre
entropy, the circumstances of which dispersed a mainly concordant choir of optimistic voices, once calling to
universal salvation. This could possibly be a prearranged pause, a slightly resonating silence, invigorating further

movement, which would necessarily counterpoint the present reality. The semiotic mobility of literary Utopias,
registered by means of genre poetics, testifies to man's inextinguishable aspiration for a harmonious universe, for
finding an island.
The Appendix contains three essays, written by Aldous Huxley and translated into Russian by the author of this
monograph: Tomorrow and Tomorrow and Tomorrow (Tomorrow and Tomorrow and Tomorrow, 1956), Landscape
Painting as a Vision-Inducing Art (Heaven and Hell, 1956), and Shakespeare and Religion (Aldous Huxley, 18941963: A Memorial Volume, 1964).