The methods and structures for the implementation of utopia


Against the worry of losing its achieved utopia, two relevant policy suggestions for America would be political and theoretical abolition of war and embracing the wealth and domestic political unity of Utopia. Both suggestions keep such utopia functioning since it relies upon theoretical chastisement as opposed to the reasonable chastisement of elections alone, upholds an innate belief that existential wars are impossible; the hallmark of modernity, and also lets people learn more and prepare for the tragic battling world that utopia alone cannot address but requires excellent prudence. Utopia is, in a nutshell, an idea proposed by the English lawyer Thomas More that is best explained and likened to a society that has utterly desirable qualities for its citizens – an island society with an ideal mode of governance (Majid 521). It is focused on equality in virtually all areas that entail our lives, from economics to leadership and judicial systems. The methods and structures for its implementation vary based on the people’s different ideologies.

The whole concept of utopia has stood the tests of time, shaping books, profound philosophies, and remarkable political movements such as Mahatma Gandhi’s doctrine of passive resistance that led to the establishment of Pennsylvanian state. It was partly an attempt to stick to the medieval ideal of the contemplative life (Majid 527). To modern politicians, this whole idea is likened to a land of hardworking families. They condemn idleness and think of felicity as an ultimate reward of labor in the next life. More concurs with this idea as he believed that wherever an individual is, he/she must work, and there is no excuse for idleness. Some political analysts and sociologists such as Sargent have been critical of the nature of utopia, which he regards as inherently contradictory. He explains that societies are not homogeneous, and the individual’s desires conflict and, as such, cannot be satisfied simultaneously.

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From the onset of its publication, utopia has influenced all aspects of our lives, from Gandhi’s thinking to technological giants in the modern-day. The inventor was a strange character who was not only progressive in most ways, for instance, in educating his family but also stuck to archaic characters at the same time. He suggested that dreaming of a better life is an innate part of every person (Bagchi 195). More’s utopia, just like Plato’s, is the creation of individuals with a plan as opposed to the live-for-the-moment dreams of peasant workers. According to this ideology, private ownership of property is prohibited, as emphasized by More that there is nothing in the house that is a particular individual’s entitlement. As such, the wealthy and affluent members of society should pile up their massive endowments so that everyone can come and take what they require. Essentially, creating a fair community and not one that is hell-bent on benefiting only the rich who might go soon after an attempt to oppress the poor who would have no better option but to yield to their demands. He regards a situation whereby the rich own almost everything so that they end up procuring their property as an act of conspiracy that should not be encouraged in any society. The earth should be a common treasury for us all.

Moreover, the idea of utopia puts insight into a particular design of living. This was More’s fantasy that opened the floodgates for a utopian society that looked forwards and backward, celebrating the old-fashioned community while also looking into a future of immense possibilities and breakthroughs – machines doing all the work that would otherwise pose a burden to the human race (Bagchi 212). He had envisioned the invention of airplanes and submarines through his tech-based utopia. He reiterated that people would in the future imitate the flights of birds since we practically had some degree of flight, and also had the wits to design and fabricate boats for delving deep into the ocean waters. Some utopian movements advocate for the creation of a common platform in which the poor and illiterate are educated on the art of self-sufficiency, shun idleness, and embrace hard-work. Following in More’s footsteps led to the founding of industry of all useful trades that was attributed mostly to his medieval notion that everyone ought to trade or at least have a craft to make an honest living. This initiative has helped shape the society till date since handicrafts have firmly remained an outstanding feature of utopian schemes.

The capitalist utopia demonstrates the fundamental challenge of creating a perfect world. People’s utopias are as different as they are themselves, and as such, none accepts to be told what to do. The inflexibility of most utopias raises the puzzling question of how an ideal community would react to changes in market conditions and the occasional hostile political atmosphere, which are, in most cases, beyond its control. As change is inevitable, the society would have to try and adjust to the new changes lest it drown in the massive wave of change. Those with the rightful utopias have greatly encouraged modernity, doing away with retrogressive beliefs and looking into the future with the right attitudes. They live refined lives in line with More’s vision, which was to see a positively transformed society (Frias et al. 51).

In the present world, the most distinctive fact about politics is the theoretical abolition of war. The innate belief that existential battles are not possible is the hallmark of modernity and the ultimate symbol of modernity. Neither the American politicians nor media people fear coming wars and nor do they speculate it. As such, politics is not conducted in expectation or preparation for wars. It was previously a crucial political concern, but the belief has since shifted to attenuated wars, and the general assumption is that we are never likely to be in danger. This is the plain truth not only in the U.S but also in the entire liberal West. In as much as our war troops are ever-present in the Middle-East nations and some African countries fighting terrorists and rebels, we are so much assured of our security, and as such, we tend to ignore these conflicts. The fact remains that war is not over yet; there are those who bear that burden for us without any consequences for ourselves. Peace management is primarily our foreign policy. The focus is on external aids, trade, and formulation of international organizations that aim to solve conflicts between sovereign regimes so that systems are put in place for mutual and peaceful administrative co-existence. Comparing our situation to an intellectual example since our people are uniquely beset by the contradicting facts regarding the warring pacifism, More’s utopia illustrates that the very picture of the egalitarian community is administration by leaders whose claim to legitimacy is wisdom. This is a revelation that utopia incredibly rich and very different from other regimes (Houston 17). Utopian foreign policy is much related to the contradictions witnessed in our present scenario; Utopian native dying in war mixed with a compulsion to go to the battle and to offer an intervention on behalf of other regimes affairs all the time just like the U.S. does for Africa and Middle East countries.

Furthermore, Utopians are very productive in making their nation as wealthy as the U.S. in commerce. Of the massive wealth of Utopians, a seventh is devoted to assisting developing nations and the initial way they make themselves needed. All the wealth they create in foreign countries is channeled to the natives of the land, but they do not amass it all to themselves. They are likened to the present-day World Bank, which aims to be an ally of foreigners by assisting them out in times of insufficiency. It remains an open question of whether or not the initiative makes the beneficiaries less needy in the long run. The outstanding fact remains that the Utopians have many allies because of the political and immense economic aids they channel to them just like America does presently. Peace has since been achieved through this utopia.

Pacifism by the Utopians is mainly derived from their religious beliefs, which is essentially an egalitarian hedonism that is guided by morals. For instance, they opine that if they have to love their neighbors just like themselves, then the direct implication is that they ought to love themselves first. Before helping others, we ought to help ourselves and be happy about it. The Utopian’s pleasant is natural to them, and they believe their massive wealth can be enjoyed by anyone else. Their strong belief in the natural theology – prosperity gospel, has created a society solely guided by a civil theology (Frias et al. 54). All men are entitled to death, and an eventual judgment and so amassing wealth does not help after all. There are no other doctrines that teach much on justice; instead, people detest conflicts and crimes, acknowledging it is not the right way to live. More puts insight into the severe consequences of pacifism like slavery. The poor and criminals flee their countries, seeking a better fate by giving themselves away to Utopian slavery. Fortunately, the slaves’ children are not held accountable for their parent’ faults by being let free just like what is witnessed in the modern-day U.S. On the contrary; Utopians are enslaved when they break laws and undergo the worst treatment in slavery since they are judged on the basis that they have thrown away a lifetime opportunity. A similar situation is witnessed in America, whereby where many felons have it worse compared to immigrants. As such, the so proclaimed hedonistic peace is controversial and is only enjoyed with partiality. Utopian pacifism is inconsiderately ruthless to people who do not fit in its illusion of the sweet life.

Insistence on the luxuries of peaceful prosperity may not fully justify war-making or allow for a nation that is solely concerned with the dark arts of politics. Individuals who are dedicated to their interests rightly understood are likely to come to understand their nature politically, and the nation would have to maintain tranquility. According to More, it would be more necessary for ambitious Utopians who are like-minded to want to rule. Widespread indifference to politics and the thirst in a few individuals to lead combines to form a government that is uniquely secret regarding foreign policies, and whose power is unquestionable, being mostly invisible. It is evident that the Utopians are not pleased by those who are unlike them, and as such, they foster politics that terminate threats likely to be fuelled by political differences. Their reasoning falls perfectly in line with Plato and Socrates’ assertions of how a perfect city could get rid of a foe by taking advantage of its internal divisions grounded in inequality between the minority and the majority (Bagchi 218). To avoid bloody wars and preserve the tranquility of an ideal city, some leaders would have to incite civil wars in other nations and favor factions in their interests. This is evidenced in some established countries that stand to gain amid the outbreak of wars by providing essential commodities.

In conclusion, against the worry of losing its achieved utopia, the two relevant policy suggestions for America would be political and theoretical abolition of war and embracing the wealth and domestic political unity of Utopia. Utopians train together for battle just like Americans do and as was with Plato’s Republic. There is instead a considerable difference between pacifism in Utopia that would majorly justify defensive wars and its foreign policy that entails conflicts of changing regimes to get rid of tyrannies and wars fought for commercial gain and those fought to defend other nations. Further, there are offensive wars fought on behalf of allies, regardless of whether it is right or wrong. This is a resemblance to the American policy that has been in existence from the days of our founding fathers. The Utopian theory works in the interest of stable regimes but does very little to teach the natives to mind their personal lives. The ultimate aim of meddling foreign policy is to build a worldwide political and commercial empire after all, according to More. The Utopians exercise a combination of self-righteousness and self-interest that has made them uncannily successful in all enterprises, just like the developed world does presently.

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