The Philosophy Of Utopia

This collection addresses the important function of utopianism in social and political philosophy and includes debate on what its future role will be in a period dominated by dystopian nightmare scenarios.

Radical political thought of the 20th century was dominated by utopia, but the failure of communism in Eastern Europe and its disavowal in China has brought on the need for a new model of utopian thought. This book thus seeks to redefine the concept of utopia and bring it to bear on today's politics. The original essays, contributed by key thinkers such as Gianni Vattimo and Jean-Luc Nancy, highlight the connection between utopian theory and practice. The book reassesses the legacy of utopia and conceptualizes alternatives to the neo-liberal, technocratic regimes prevalent in today's world. It argues that only utopia in its existential sense, grounded in the lived time and space of politics, can distance itself from mainstream ideology and not be at the service of technocratic regimes, while paying attention to the material conditions of human life. Existential Utopia offers a new and exciting interpretation of utopia in contemporary culture and a much-needed intervention into the philosophical and political discussion of utopian thinking that is both accessible to students and comprehensive.

This study covers the theory, history and future of utopianism (the belief in an ideal society).

In Radical Utopianism and Cultural Studies, John Storey looks at the concept of utopianism from a cultural studies perspective and argues that radical utopianism can awaken the political promise of cultural studies. Between the Preface and the Postscript, there are seven chapters that explore different aspects of radical utopianism. The book begins with a definition of what radical utopianism means, with its productive combination of defamiliarization and desire. From there, it considers Thomas More’s invention of the concept of utopia with its double articulation of what is and what could be, Herbert Marcuse’s utopian rereading of Sigmund Freud’s concept of repression, Gerrard Winstanley and the Diggers, the Paris Commune, and the Haight-Ashbury counterculture. In the final chapter, Storey examines two versions of utopian capitalism: retro and post. Although the main focus here is on Donald Trump’s presidential election campaign and Paul Mason’s recent bestseller Postcapitalism, the chaper begins with a brief discussion of Karl Marx on capitalism. Each chapter, in a different way, argues that radical utopianism defamiliarizes the manufactured naturalness of the here and now, making it conceivable to believe that another world is possible. This book provides an ideal introduction to utopianism for students of cultural studies as well as students within a number of related disciplines such as sociology, literature, history, politics, and media studies.

Very few thinkers have traveled the heretical path that François Laruelle walks between philosophy and non-philosophy. For Laruelle, the future of philosophy is problematic, but a mutation of its functions is possible. Up until now, philosophy has merely been a utopia concerned with the past and only provided the services of its conservation. We must introduce a rigorous and nonimaginary practice of a utopia in action, a philo-fiction—a close relative to science fiction. From here we can see the double meaning of the watchword, a tabula rasa of the future. This new destination is imposed by a specifically human messianism, an eschatology within the limits of the Man-in-person as antihumanist ultimatum addressed to the History of Philosophy. This book elucidates some of the fundamental problems of non-philosophy and takes on its detractors.

Speaking and understanding can both be thought of as forms of translation, and in this way every speaker is an exile in language—even in one's mother tongue. Drawing from the philosophical hermeneutics of Martin Heidegger and Hans-Georg Gadamer, the testimonies of the German Jews and their relation with the German language, Jacques Derrida's confrontation with Hannah Arendt, and the poetry of Paul Celan, Donatella Ester Di Cesare proclaims Auschwitz the Babel of the twentieth century. She argues that the globalized world is one in which there no longer remains any intimate place or stable dwelling. Understanding becomes a kind of shibboleth that grounds nothing, but opens messianically to a utopia yet to come.

Robert Nozicka s Anarchy, State, and Utopia is a powerful, philosophical challenge to the most widely held political and social positions of our age ---- liberal, socialist and conservative.

Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory. Christopher Bobonich argues that in these works Plato both rethinks and revises important positions which he held in his better-known earlier works such as the Republic and the Phaedo. Bobonich analyses Plato's shift from a deeply pessimistic view of non-philosophers in the Republic, where he held that only philosophers were capable of virtue and happiness, to his far more optimistic position in the Laws, where he holds that the constitution and laws of his ideal city of Magnesia would allow all citizens to achieve a truly good life. Bobonich sheds light on how this and other highly significant changes in Plato's views are grounded in changes in his psychology and epistemology. This book will change our understanding of Plato. His controversial moral and political theory, so influential in Western thought, will henceforth be seen in a new light.

In Jefferson’s Political Philosophy and the Metaphysics of Utopia, M. Andrew Holowchak traces the development of Jeffersonian republicanism as a political philosophy, though it is today seldom seen as a political philosophy, by examining the documents he wrote (e.g., Declaration, First Inaugural Address, and significant letters) and key literature he read. That political philosophy, fundamentally progressive and people-first, was driven by a vision of an “empire of liberty”—a global confederation of republican nations in moral and political partnership and peaceful coexistence—and was to take root in North America. Jefferson's vision influenced his domestic and foreign policies as president and the numerous letters he wrote after his presidency, but never took root there, or anywhere. Was that due to a defect of vision—a view of humans’ capacities and goodness at odds with reality—or were historical forces at play which were antagonistic to the rooting and suckering of Jeffersonian republicanism?

The Laws is Plato's last, longest, and perhaps, most famous work. It presents a conversation on political philosophy between three elderly men: an unnamed Athenian, a Spartan named Megillus, and a Cretan named Clinias. They worked to create a constitution for Magnesia, a new Cretan colony that would make all of its citizens happy and virtuous. In this work, Plato combines political philosophy with applied legislation, going into great detail concerning what laws and procedures should be in the state. For example, they consider whether drunkenness should be allowed in the city, how citizens should hunt, and how to punish suicide. The principles of this book have entered the legislation of many modern countries and provoke a great interest of philosophers even in the 21st century.