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LITR 5439 Literary & Historical Utopias Model Assignments
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Midterm Exams 2011
Meryl Bazaman
6/25/2011
We are such stuff
As dreams are made on, and our little life
Is rounded with a sleep.
William Shakespeare, The Tempest
Between the 1930s and early 1940s, a small number of Nazi
technocrats, driven by utopian motives that were inspired by assorted utopian
literature, sought to make a reality out of their Fuhrer’s dreams by
constructing his Germania. In 2011, the American Republican Party, inspired by
the ideas of individualistic utopian literature, came to a shared party
consensus on the need for governmental program budget cuts. These utopian
motives, inspired by the dreams and ideals within existing utopian literature,
are undeniable and inseparable aspects of the human condition: its imagination
and its dreams. By studying the definitions and interpretations of utopia,
ideas of literary utopias, and how the conventions of utopian motives inspired
history, politics, and society, I want the reader to understand my
interpretations of the attractions and detractions utopias and their utopian
motives create, value the effects and affects utopias have on history, politics,
and society, and be able to identify the further evolution in my own argument
that utopian construct of building a society built around a collective operating
under the distorted ideal of body-mind, like that of Hitler’s Germania creates
the dystopian reality of Hitler’s Germany whereas an undistorted utopia can
produce a reality consistent with its desired convention.
Utopia Defined and Validated
Sir Thomas More’s most significant
neologism now most substantial archaic word,
utopia, is derived from the Greek
ou topos
“no place” or eu topos
“good place”.
The Cyclopaedia of Political Science,
Political Economy, and of the Political History of the United States expands
upon More’s definitions by adding that a utopia is a certain organization of
society and state, in which imagination and “the spirit of system” contributes
to everything without regards to it being realizable or compatible with the
moral and physical conditions of human nature…the utopia changes character
according to the system that produces it, is different from the ideal, but
sometimes ideals can be found in utopias.” (The Cyclopaedia of Political
Science…,1049). In Literature, utopias are driven by the imagination of both men
and women which are inspired by the zeitgeist of their times. Their utopian
conventions simultaneously have presented themselves as both the author’s
yearning for the unobtainable, nonexistent
“no place” or provided a means for ideal fulfillment making it the author
‘s “good place”. By meeting both
the needs of a place to ponder unobtainable desires and experiment with an
author or figure’s particular ideal, literary utopias and socio-political
utopian motives give mankind a critical, historical outlet for his or her
imagination. These opportunities offer mankind a necessary vehicle to facilitate
its dreams in theory and then apply them carelessly to the history of the real
world. The study of utopias serves as a necessary study of man and woman’s
imagination in a nation, state, and time that is capable of shifting and
changing the living world in ways that are both advantageous and
disadvantageous.
Adherence
to the Greco-Roman Values of Mind and Body Connection, Beneficial Reciprocity or
Maladaptive Distortion
The Roman poet Juvenal, inspired by his Grecian predecessors, says, “Mens
sana in corpore sano” or “a sound mind in a healthy body”. Literary utopias,
much like the poet Juvenal, seek to apply Greco-Roman values of sound mind and
body to the individuals or collective units living within their “good place”
utopias. Literary utopias often demonstrate sound mind through the following
tactics: their constituents assume a Greco-Roman biological connection,
intellectual similarity in dress, beliefs, ideas, and architectural structure,
or a sound body through collective adherence to the Body-Mind connection found
through the utopian convention of reconciling the intellectual with manual labor
within their collectivist states and nations. So do
utopian studies privilege western civilization (Course Objective 4c)? This
section
believes the answer is yes and will demonstrate so through the analysis of how
Western Civilization’s Greco-Roman forbearer overwhelmingly influences the
historical and contemporary utopian literature of More, Gilman, Rand and the
real world former dictator Hitler’s Construction of Germania.
More’s Utopians demonstrate Greco-Roman connections in both arenas of mind and
body. Prior to stating his belief
of the Utopians’ origins, More’s character, Raphael, provides a thorough
assessment of their intellect as, “They have never so much as heard of the names
of any of those philosophers…yet they have made the same basic discoveries as
the Greeks in logic, arithmetic,…geometry…they are almost equal to the ancient
philosophers…” (More, 46). During More’s time, Greece was still recognized and
valued for its’ fertile civilization that spawned both Pythagoras and Plato,
mathematicians and philosophers whose virtues populated his bookshelves and
whose ideas proliferated among the successful and literate of his class. In
order to show the worthiness of his methods in his Utopia, More shows how
his system permits the natural accumulation of the internationally respected
Greco-Roman virtues and ideas only thought to be assessable to the literate few
of More’s class. After assessing
their intellectual prowess, Raphael recalls the following concerning his
thoughts on the origins of the Utopians, “…I am indeed apt to think they learned
that language (Greek) more easily from it having relation to their own. I
believe that they were a colony of the Greeks…” (More,55). Raphael wants to
demonstrate to his companions the superior nature of the Utopians by relating
them to a Western civilization that was considered internationally respectable.
Despite his criticisms and contrasts of the worst in the existing Western
nations such as England and France, Raphael understands that his listeners as
educated and civilized men will agree that a Greco-Roman origin gives his
Utopians ideals that will permit their ways to be those of a good place rather
then those of a remote, impossible island. More, finally, portrays the
reconciliation of manual labor with the intellectual through Raphael’s following
statement, “The rest of their time besides that taken up in work, eating, and
sleeping, is left to every man’s discretion…which is for the most part reading”
(More,34). More’s utopians, like their suspected Grecian ancestors, are expected
to balance their days with work for their bodies and work for their minds. As
ideal Greeks were to be versed in philosophy and their trade, More’s Utopians
adhere to the requirements of feeding both mind and body. More’s Utopians, in
aptitude, birthright, and body-mind ethic are inspired by the preferences of
Western Civilization, the Greco-Roman.
Likewise, Gilman’s Women Collective of Herland is distinguishable from
their counterparts in numerous regards except for their shared Greco-Roman
heritage and adaptation of the body-mind connection. Gilman’s Vandyck writes the
following of the Women’s heritage, “…there is no doubt in my mind that these
people were of Aryan stock, and were in contact with the best civilization of
the old world. They were “white”…”(Gilman, 54). Unlike Sir Thomas More before
her, Gilman’s Women are immediately deduced to be “in contact with the best
civilization of the world” which in the Western sphere of influence was still
Grecian and racial white. Gilman immediately wants the reader to know her Woman
were inspired by the best of the ancients found in Greco-Roman culture and those
who are racially white. As a result of their historical link to the Greco-Roman
civilization and racial identity, Gilman’s male adventurers would eventually
make the following deductions, “What we are forced to admit, with growing
acquaintance, was that they were as ignorant as Plato and Aristotle were, but
with a highly developed mentality quite comparable to ancient Greece”
(Gilman,85). Gilman’s Women,
distinct in reproduction, religion, social policies, and political organization,
remain recognizable as mentally ideal as a result of a Greco-Roman connection
and white racial identity. These Women feasibly evolve to be highly intelligent,
quick, and innovative due to Western civilization origins. Furthermore, Gilman’s
Women are seen to engage in a society where the mind-body connection is
respected and adhered to. Vandyck states, “Physiology, hygiene, sanitation,
physical culture-all that line of work had been perfected long since…”
(Gilman,71). Vandyck, in addition to referencing their superior genetic material
and mind matter, adds the women also possess sufficient practices that ensure
their fitness. The Women, being able to participate in a wide array of
professions that all require a degree of activity or physical culture such as
weaving, spinning, gardening, and farming ensure a healthy body-mind connection
(Gilman,68). These Women, regardless of but also because of specialization, are
expected to build their minds and their bodies through the collaboration of both
physical activity, as an aspect of physical culture, and mental enhancement that
is feasible due to their Western origins and their resulting mental capacities.
H. Carr once said,
“Utopia and reality are two facets of political science.”
The following could equally be said of history, sociology, and the origin basis
for utopia conception, the psychological sphere of imagination. (Answer to
Course Objective 4a) That said, existence by no means leads to reciprocity;
distortions of utopias, as demonstrated through my studies of the real world
effects of Hitler’s construction of Germania and in a later section on the
contemporary American political party system, can either produce distorted
realities based on their distortions or realities consistent with their inspired
utopian convention.
Influenced by these collectivist utopian motives espoused in the literature of
More and to a lesser extent Gilman, Hitler, likewise, created his own pantheon
to the connection of mind and body. Like my first experiment, I explored
Hitler’s formation of Germania through the following utopian conventions and
course objective: a) western civilization bias also found in literary utopias
(Greco-Roman civilization focus), b) theme of selective collectivity and c)
theme of distinct, collective-oriented architecture found in literary utopias.
My previous work, which was limited primarily to emphasis on the Volkshalle
structure and the previous mentioned elements, was too simplistic and
superficial in its’ focus of what I now consider to be the Greco-Roman mind
element. Although More, Gilman, and Hitler present their utopians as a
collective unit and share aspects of the Greco-Roman influenced mind as seen in
building construction and purpose, I have discovered through additional research
that the mind –body connections between the three were in fact distinctive.
According to the History Today journal article, “…And Tomorrow the Whole World”,
Hitler was intent on “recasting the world, or the ‘liberation’ of mankind from
the restraints of intellect, freedom, and morality…” (Burleigh, 33). Unlike More
and Gilman’s interpretation of mind and body connection, Hitler did not want his
Germania citizens to possess either Greco-Roman ancestral connections or
Greco-Roman aptitudes, rather he wanted them to possess the following two
attributes: a dull, devotional mind and a strong body. According to Burleigh’s
article, both Hitler’s architecture and his chosen people were to have, “the
aura of power and permanence”. This can be further exhibited in Hitler’s speech
to the Hitler Youth, “
In our eyes, the German boy of the future must be slim and slender, as fast as a
greyhound, tough as leather and hard as Krupp steel."
(The History Place, 1999). Hitler reduces the minds of his collective utopians
to those of malleable tools: leather and steel. Whereas both leather and steel
are adaptable to conflict situations and physically sturdy, the implications
this comparison has on the peoples inhabiting Germania is a very clear
distortion of More’s and Gilman’s literary interpretation of this collective
utopian convention and western preference – that bodies should be strong and
minds should be pliable. Despite this contortion of the body and mind
connection, Hitler exposed contemporary researchers of Utopian Studies to the
effects of applying utopian conventions. By understanding the conventions and
bias that lead to Hitler’s interpretation of utopia, utopian literature was able
to formulate new criticisms and utopian constructs, like those of the
individualist utopias of Ayn Rand.
As a result and criticism of Hitler’s and Communist interpretations of utopian
conventions, Rand, took a different approach to the Greco-Roman civilization
connection in her work, Anthem. Rand, moving away from the idea of
genetic origin, uses the convention of collective v. the individual to
demonstrate how Greco-Roman civilization is bastardized in Equality 7-2521’s
collective dystopia and is revitalized in his own individualist utopia.
Like their Greco-Roman forefathers yet socio-politically driven not
biologically, the collective dystopia has its citizenry wear tunics, participate
in councils, and undergo the collaboration of mind-body as demonstrated through
Anthem’s mandatory program
of education and chosen labor. However, through the need to equalize and
collectivize, all individuals are placed in fields and with schooling that does
not necessarily fit their personalities and aptitudes. Only when Equality 7-2521
escapes his dystopian world with the Golden One is he capable of using the
mind-body construct of Greco-Roman Civilization fully and uniquely. Alone, in
his individualistic utopia, Equality 7-2521 adheres to the best of Greco-Roman
Civilization through actions then ideas. Rand writes of Equality 7-2521, “We
picked a stone and we sent it as an arrow at a bird. It fell before us. We made
a fire, we cooked the bird, and we ate it, and no meal had ever tasted better to
us. And we thought suddenly with great satisfaction to be found in the food
which we need obtain by our own hand. (Rand, 79)” Like Gilman’s Women and More’s
Utopians, Equality 7-2521 engages in the physical act of cooking and preparing
his food. Unlike the
collectivist utopias listed above, Rand’s Equality 7-2521 is defined not only by
the physical act of food preparation but rather his individualistic ability to
kill, cook, and prepare the food. The food is a total consequence of Equality
7-2521’s own, individual efforts in the catching, killing, and preparation.
Whereas More’s Utopians have slaves butcher their meat and engage in the hunt
and Gilman’s women are sufficiently fed upon a mostly vegan diet of tree baring
fruit, Rand’s Equality 7-2521’s physical exertion is defined as a beneficial act
solely for his own well being. It is an act that will allow him to grow
independently in body. Equality 7-2521’s mind also grows from the knowledge
acquired from the books based in Western Civilization tradition. In his new,
individualistically driven utopia, Equality 7-2521 reports the following from
reading these books, “ I have read of a man who lived many thousands of years
ago, and of all the names in these books, his is the one I wish to bear. He took
the light of the gods and he brought it to men, and he taught men to be gods…His
name was Prometheus” (Rand, 99). Equality 7-2521, now Prometheus, is infused by
the Grecian ideas that gods and titans are in man’s image both morally and
essentially. Prometheus distorts the Greco-Roman concepts to fit his own,
individualistic utopia.
This undeniably, pervasive, and Western centric Greco-Roman influence found in
the works of More, Gilman, Rand, and in the history of Hitler’s Germania
contributed to the definition of utopia as “a good place” through the following
methods: a) it gave the utopia a type of real world credibility through what was
considered respectable ancestry, b) it encouraged the highly beneficial concept
of mind-body connection through the ideas of meaningful physical exertion and
meaningful mental exertion, and c) it provided new ways to critique and analyze
the way an ideal and conventions operated in utopia motives as they are applied
in the real world. Utopias, whether collective or individual, showed us how a
single, beneficial yet Western biased concept, such as a body –mind connection
can be constructed, given merit, acted upon, and criticized. The utopia, as good
place, in our imagination allowed us to give consciousness and real thought to
what otherwise would have remained an incomprehensible dream within our
unconscious.
Utopia as “Gold Standard Competition” or How Societies Diagnose and Misdiagnose
Their Ailments
The Queen’s University School of Medicine defines a gold standard as, “
the best possible assessment of the disease status”. The utopia as “no place”
assumes two things: that real society is malignant, malformed, and an imperfect
disease and that utopian literature and conventions can, if perceived as an
imaginative concept, offer the best possible assessment for a society. Literary
utopias and politics often explore the theme of competition in its’ application
to education, business, and character. As asked in
Course Objective 3b, are utopian impulses limited to socialism and communism, or
may free market capitalism also express itself in utopian terms and visions?
By
exploring how competition is demonstrated in both collective (socialist and
communist) and individual (free market) literary utopias, I can demonstrate how
the best forms of competition should appear. I will also demonstrate how these
best, utopian forms are sought after and inspirational in today’s real world
political science.
Bellamy writes in Looking Backward
2000-1887, "Competition, which is the instinct of selfishness, is another
word for dissipation of energy…Even if the principle of share-and share alike
for all men were not the only humane and rational basis for a society, we should
still enforce it as economically expedient…” (Bellamy,160). Bellamy’s
collectivist utopia possesses evolved men and women whom are the benefactors of
government provided credit, education, aptitude testing, eateries, and produce.
All individuals willingly contribute parts of their time, labor, and skills for
the sake of the whole product that permits and provides equalitarian enjoyment,
fulfillment, and expenditure of effort. However, despite Bellamy utopia’s
overwhelmingly propensity for cooperation, Bellamy’s evolved men and women still
use competition; an activity that even Bellamy acknowledges is quite contrary in
goal and focus but still the most efficient and effective way to ensure
advancement. Bellamy’s gold standard for competition then is a competition that
diverts the selfish energy of the most productive, distinguished individuals
into a system designed to benefit the collective whole. Bellamy’s gold standard
view of competition allows brother to show love to brother, to give fully of
himself to all his brothers and sisters in a way that is distinctively,
selfishly his and receive full social approval based on the implied merit of his
earned prizes of competition. One example of Bellamy’s competitive rewards are
discussed by Dr. Leete as follows, “…the highest of all honors in the nation,
higher than the presidency…is the red ribbon awarded by the vote of the people
to the great authors, artists, engineers, physicians, and inventors of the
generation. Not over a certain number wear it at any time, though every bright
young fellow in the country loses innumerable nights’ sleep over dreaming of it”
(Bellamy,108). Bellamy’s formula of exclusivity, need for demonstrated mastery,
implied merit, and desirability as applied to the awarded ribbons present each
utopian citizen with an equation for competition. These ribbons, once infused
with gold standard competition, become embodiments for self distinction among a
sea of equal selves. This competition among fields not only fulfills the need
for self-adoration but, in timely and efficient manner, encourages men to
experiment, strive, and improve their fields in a way that best serves the
collective. Furthermore, Bellamy’s gold standard competition acts as a timely
differentiator in the sphere of romantic entanglements. Bellamy’s collectivist
utopia allows all individuals to freely love and choice any among them, however
through the medium of the gold standard competition; women can pursue those most
capable of brother care. Dr. Leete reveals this competitive romantic element in
a comment states his wife, “would never have had me if I had not assured her
that I was bound to get the red ribbon or at least the blue (Bellamy,108)”.
Romance in Bellamy’s utopia is distinguished by competition. This
competition in the social-familiar sphere permits Bellamy’s utopians to select
the best mates; a process that continues to allow the production of more
cooperative individuals well suited for existence in a collective utopia.
Bellamy’s utopia could not negate the use of competition and ultimately found in
more useful to harness it as a gold standard force for collective good in the
public and private sphere. Bellamy’s redirection of competition for the purpose
of making all individuals equal recipients, however, would be challenged in more
contemporary dystopian literature – the challenger’s name -Ayn Rand.
Ayn Rand’s negative, de-evolved view of the collectivist utopia is readily found
in Anthem. Rand’s
Anthem transforms Bellamy’s
collectivist utopia of Looking Backwards
2000-1887 into an individualist dystopia identifiable by the pervasive
uniformity of equalized education, the misinterpretation of aptitude assessment,
and the forced commitment to the well being of all brothers despite the
impracticality and irrationality of denying and punishing innovation. Rand
believes that competition for the sake of ensuring the well being of a
collective is impossible due to the propensity for collectives to fear
innovation and the interest of selves to be at odd with other selves. The plight
of Anthem’s Equality 7-2125 provides
an example of the collectivist Council of Scholars’ fear and anger at the
thought of innovation. As Equality 7-2125 presents the Council of Scholars his
gift of electricity the scholars, “leapt to their feet,...ran from the table,
and they stood pressed against the wall, huddled together, seeking the warmth of
one another’s bodies to give them courage” (Rand,70). When presented with
innovation through the means of equality, the collective’s initial response is
overwhelming fear. Here is an outlier, an individual who provides a service
beyond the community’s expectations. This fear, quickly turns to anger as the
scholars, with names such as Collective 0-0009, Fraternity 9-3452, Democracy
4-6998, International 1-5537, and Solidarity 8-1164 challenge Equality 7-2125’s
desire to give charity and instead treat his intellectual contribution as a
hindrance as shown in Solidarity 8-1164’s statement, “Many men in the Homes of
the Scholars have had strange new ideas in the past…but when the majority of
their brother Scholars voted against them, they abandoned their ideas as all men
must (Rand,73). Rand’s Anthem clearly
expresses that collectives hinder selves from competition and the innovation
that results from competition. Bellamy’s ribbons have no merit in Rand’s
Anthem. Rand’s gold standard of
competition then is an individualistically driven utopian society where the
individual can compete freely and purely for the betterment of the self without
any obligation to the well being of his brothers or sisters.
Anthem alludes to this
individualistic, competitively inspired utopia when Equality 7-2125, now
Prometheus, expresses his desires for a new world, “And the day will come when I
shall break all the chains of the earth, and raze the cities of the enslaved,
and my home will become the capital of a world where each man will be free to
exist for his own sake” (Rand,104). Prometheus’s utopia is a land where men are
not bond to their brothers and are free to pursue their own endeavors. His idea
of freedom is that man may pursue their own interests and compete for their own
benefit. Rand’s Atlas Shrugged
realizes the dreams of Prometheus in Gault’s utopia of greed. In the utopia of
greed, Wyatt is allowed to freely compete for oil, Danagger is allowed to freely
compete for coal, philosophers and writers are allowed to freely pursue the idea
that the individual is heroic, and Francisco d’ Anconia is permitted to compete
for copper by the freedom of his own, individual inclinations. No longer chained
to their brothers or enslaved by an intrusive government, civilians within the
utopia of greed are only committed to their own well-being and freedom. As
Francisco d’ Anconia extols the virtues of this individualistic, greed driven
utopia as follows, “ …if at the end of my life, I produce but one pound of
copper a year, I will be richer than my father, richer than all my ancestors
with all their thousands of tons- because that one pound will be mine by right
and will be used to maintain a world that knows it!” (Rand,707).
When fully allowed to compete for themselves and produce their own
products that can be used at their own discretion, the inhabitant of the
individualistically based Utopia of Greed is merit personified. Whereas with
Bellamy’s collective utopia, merit is given either to the inanimate ribbon or
only considered valid if its perception is validated by a collective, Rand’s
individualistic utopia of the greed or self makes the individual an object of
merit. Francisco’s association of worth is based not on an obligation to the
masses, but to the internal loci of control that permits him to compete within
himself. Driven by greed and self-interest, Rand’s characters from both
Anthem and
Atlas Shrugged possess internalized
merit, which can best be exhibited without restrictions or interference from a
collective.
Revisiting Carr’s idea of utopia and reality as the two driving forces
influencing and pulling the mindscape of the existing world (Second part of
Answer to Class Objective 4a), the promise of an individualistic utopia that
Rand created in Anthem and perfected
in Atlas Shrugged operate not only
the past, as demonstrated earlier in the continuation of my interests, but
function fully in the present. According to the Huffington Post, House
Republicans were able to pass the idea of GOP budget cuts along party lines in
April 2011 claiming that its’ drastic cuts to federal programs are necessary to
prevent a deficit crisis. These federal programs, operating under the
collectivist utopian pretenses recorded in More, Bellamy, and Gilman’s work,
have drained the US of further credit and monies and have made charity mandatory
by having in the past a requirement of making those at the top one percent, who
make 19% of the income pay 37% of income tax and the remaining upper echelon of
the top ten percent to carry their less successful brothers and sisters to pay
the additional 68% of the taxes (Moore, 2007). Those who reach the top through
competition continue to be required to care for those on the losing side of the
competition. Through Rand’s Utopia of Greed alluded to in
Anthem by Prometheus’s statement of,
“I owe nothing to my brothers, nor do I gather debts from them” (Rand,96) these
top wage owners can voice the frustrations of the American mandates of charity
and requisites of forced brotherhood. This utopian idea, that all individuals
should be free to choice the benefactors of their charities and compete
unhindered by collectivist restraints in one sung in Anthem and stated more
clearly in Atlas Shrugged by
Francisco d’Anconia. According to
d’Anconia, “A viler evil than to murder a man, is to sell him suicide as an act
of virtue…By their own statement it is they who need you – as a justification
for your own torture (Rand, 422)”. Francisco d’Anconia, copper heir,
industrialist, and literary representation of a one percenter, is using his
statement to express how it is far more evil to extort an individual to use his
or her competitive drive, skills, and abilities at the detriment of his own good
for the sake of a parasitical common good that the individual has no choice but
serving. Francisco, much like the Republican members seeking GOP cuts, want
control and ownership of the fruits of their labor. He, as his real world
students have found, that associating governmental programs with communal good
is similar to selling suicide as an act of virtue. The government programs
require his work to fund them; he works to death fund those nameless brothers
that only seek to regulate and impose restriction upon him; a regulation a kin
to a slow strangulation by noose that the government gives its producers while
convincing them the best way to wrap said noose around the individual’s neck.
This individualistic, competitively inspired, utopian assertion is not only
voiced in the literature of Rand, but it is also asserted in the real world by
Republican members such as Budget Committee Chairman, Paul Ryan, Senator Rand
Paul, Senator Ron Johnson, and even in the court room of Supreme Court Justice
Clarence Thomas (American Values Network, 3). These individuals motivated by the
conventions of freedom explicit and implicit within an individualistic utopian
seek to actively trim the fat of federal funding and decrease the communal
burden of tax on the prime movers who give the possibility of jobs,
opportunities, and means of competition. These Republicans, inspired by Rand’s
capitalist utopia, seek the freedom in individualistic pursuit and self
determination over who shall receive their monies gained from free market
competition.
Conclusion
Utopias, whether defined as a “good place” based on how they best facilitate
idea and ideals or as “no place” in their ability to be used as a gold standard
are a critical component of the human imagination that co-exists and influences
reality through its appropriations and distortions. The conventions and themes
of utopia, whether individuality, collectivity, uniformity, western bias as a
means to secure an ideal or ideas, and their distortions are all aspects of
utopias that make our realities conscious and weighty. Through the exploration
of the advantages and disadvantages of literary utopias, expansion of my own
work, and examination of how these utopias influence the real world during World
War II as their conventions are distorted and in 2011 where their conventions
are applied, utopias prove to be a necessity in the functionality of the real
and possible. Utopias are the dreams, the imagination that awakens us and
directs us in a life overwhelmingly defined by slumber.
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