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A utopia (/jutopi/ yoo-TOH-pee-) typically describes an imaginary community or society that possesses highly desirable or near-perfect qualities for its members.[1] It was coined by Sir Thomas More for his 1516 book Utopia, which describes a fictional island society in the New World.

Hypothetical utopias focus on, among other things, equality in categories such as economics, government and justice, with the method and structure of proposed implementation varying according to ideology.[2] Lyman Tower Sargent argues that the nature of a utopia is inherently contradictory because societies are not homogeneous and have desires which conflict and therefore cannot simultaneously be satisfied. To quote:

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There are socialist, capitalist, monarchical, democratic, anarchist, ecological, feminist, patriarchal, egalitarian, hierarchical, racist, left-wing, right-wing, reformist, free love, nuclear family, extended family, gay, lesbian and many more utopias [ Naturism, Nude Christians, ...] Utopianism, some argue, is essential for the improvement of the human condition. But if used wrongly, it becomes dangerous. Utopia has an inherent contradictory nature here.

The opposite of a utopia is a dystopia. Utopian and dystopian fiction has become a popular literary category. Despite being common parlance for something imaginary, utopianism inspired and was inspired by some reality-based fields and concepts such as architecture, file sharing, social networks, universal basic income, communes, open borders and even pirate bases.

According to the Philosophical Dictionary, proto-utopian ideas begin as early as the period of ancient Greece and Rome, medieval heretics, peasant revolts and establish themselves in the period of the early capitalism, reformation and Renaissance (Hus, Mntzer, More, Campanella), democratic revolutions (Meslier, Morelly, Mably, Winstanley, later Babeufists, Blanquists,) and in a period of turbulent development of capitalism that highlighted antagonisms of capitalist society (Saint-Simon, Fourier, Owen, Cabet, Lamennais, Proudhon and their followers).[10]

Which means that we should reinvent utopia but in what sense. There are two false meanings of utopia one is this old notion of imagining this ideal society we know will never be realized, the other is the capitalist utopia in the sense of new perverse desire that you are not only allowed but even solicited to realize. The true utopia is when the situation is so without issue, without the way to resolve it within the coordinates of the possible that out of the pure urge of survival you have to invent a new space. Utopia is not kind of a free imagination utopia is a matter of inner most urgency, you are forced to imagine it, it is the only way out, and this is what we need today."[14]

During the 16th century, Thomas More's book Utopia proposed an ideal society of the same name.[18] Readers, including Utopian socialists, have chosen to accept this imaginary society as the realistic blueprint for a working nation, while others have postulated that Thomas More intended nothing of the sort.[19] It is believed that More's Utopia functions only on the level of a satire, a work intended to reveal more about the England of his time than about an idealistic society.[20] This interpretation is bolstered by the title of the book and nation and its apparent confusion between the Greek for "no place" and "good place": "utopia" is a compound of the syllable ou-, meaning "no" and topos, meaning place. But the homophonic prefix eu-, meaning "good," also resonates in the word, with the implication that the perfectly "good place" is really "no place."

These mythical or religious archetypes are inscribed in many cultures and resurge with special vitality when people are in difficult and critical times. However, in utopias, the projection of the myth does not take place towards the remote past but either towards the future or towards distant and fictional places, imagining that at some time in the future, at some point in space, or beyond death, there must exist the possibility of living happily.

The Oneida Community, founded by John Humphrey Noyes in Oneida, New York, was a utopian religious commune that lasted from 1848 to 1881. Although this utopian experiment has become better known today for its manufacture of Oneida silverware, it was one of the longest-running communes in American history. The Amana Colonies were communal settlements in Iowa, started by radical German pietists, which lasted from 1855 to 1932. The Amana Corporation, manufacturer of refrigerators and household appliances, was originally started by the group. Other examples are Fountain Grove (founded in 1875), Riker's Holy City and other Californian utopian colonies between 1855 and 1955 (Hine), as well as Sointula[22] in British Columbia, Canada. The Amish and Hutterites can also be considered an attempt towards religious utopia. A wide variety of intentional communities with some type of faith-based ideas have also started across the world.

Anthropologist Richard Sosis examined 200 communes in the 19th-century United States, both religious and secular (mostly utopian socialist). 39 percent of the religious communes were still functioning 20 years after their founding while only 6 percent of the secular communes were.[23] The number of costly sacrifices that a religious commune demanded from its members had a linear effect on its longevity, while in secular communes demands for costly sacrifices did not correlate with longevity and the majority of the secular communes failed within 8 years. Sosis cites anthropologist Roy Rappaport in arguing that rituals and laws are more effective when sacralized.[24] Social psychologist Jonathan Haidt cites Sosis's research in his 2012 book The Righteous Mind as the best evidence that religion is an adaptive solution to the free-rider problem by enabling cooperation without kinship.[25] Evolutionary medicine researcher Randolph M. Nesse and theoretical biologist Mary Jane West-Eberhard have argued instead that because humans with altruistic tendencies are preferred as social partners they receive fitness advantages by social selection,[list 1] with Nesse arguing further that social selection enabled humans as a species to become extraordinarily cooperative and capable of creating culture.[30]

The Peach Blossom Spring (), a prose piece written by the Chinese poet Tao Yuanming, describes a utopian place.[43][44] The narrative goes that a fisherman from Wuling sailed upstream a river and came across a beautiful blossoming peach grove and lush green fields covered with blossom petals.[45] Entranced by the beauty, he continued upstream and stumbled onto a small grotto when he reached the end of the river.[45] Though narrow at first, he was able to squeeze through the passage and discovered an ethereal utopia, where the people led an ideal existence in harmony with nature.[46] He saw a vast expanse of fertile lands, clear ponds, mulberry trees, bamboo groves and the like with a community of people of all ages and houses in neat rows.[46] The people explained that their ancestors escaped to this place during the civil unrest of the Qin dynasty and they themselves had not left since or had contact with anyone from the outside.[47] They had not even heard of the later dynasties of bygone times or the then-current Jin dynasty.[47] In the story, the community was secluded and unaffected by the troubles of the outside world.[47]

The sense of timelessness was predominant in the story as a perfect utopian community remains unchanged, that is, it had no decline nor the need to improve.[47] Eventually, the Chinese term Peach Blossom Spring came to be synonymous for the concept of utopia.[48]

It is said, once Maitreya is reborn into the future kingdom of Ketumati, a utopian age will commence.[49] The city is described in Buddhism as a domain filled with palaces made of gems and surrounded by Kalpavriksha trees producing goods. During its years, none of the inhabitants of Jambudvipa will need to take part in cultivation and hunger will no longer exist.[50]

In the 21st century, discussions around utopia for some authors include post-scarcity economics, late capitalism, and universal basic income; for example, the "human capitalism" utopia envisioned in Utopia for Realists (Rutger Bregman 2016) includes a universal basic income and a 15-hour workweek, along with open borders.[51]

Scandinavian nations, which as of 2019 ranked at the top of the World Happiness Report, are sometimes cited as modern utopias, although British author Michael Booth has called that a myth and wrote a 2014 book about the Nordic countries.[52]

Particularly in the early 19th century, several utopian ideas arose, often in response to the belief that social disruption was created and caused by the development of commercialism and capitalism. These ideas are often grouped in a greater "utopian socialist" movement, due to their shared characteristics. A once common characteristic is an egalitarian distribution of goods, frequently with the total abolition of money. Citizens only do work which they enjoy and which is for the common good, leaving them with ample time for the cultivation of the arts and sciences. One classic example of such a utopia appears in Edward Bellamy's 1888 novel Looking Backward. William Morris depicts another socialist utopia in his 1890 novel News from Nowhere, written partially in response to the top-down (bureaucratic) nature of Bellamy's utopia, which Morris criticized. However, as the socialist movement developed, it moved away from utopianism; Marx in particular became a harsh critic of earlier socialism which he described as "utopian". (For more information, see the History of Socialism article.) In a materialist utopian society, the economy is perfect; there is no inflation and only perfect social and financial equality exists. ff782bc1db