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There is no definite and valid ideal model of a world, there is only a general abstract principle of harmony and diversity, and the principle can be realized in all sorts of widely divergent ways. The same is true of human life. There is an ideal of harmony and intensity of experiencing, harmony both within each individual and among individuals, but there is no definite code of manners that is the uniquely right way of realizing this ideal. On the contrary, no ideal can be applied without creative particularization…. Charles Hartshorne [1] This quotation from a well-known 20 th century thinker correctly identifies the relation between the ideal and the real. My contention in this short paper is that the fundamental structures of our human existential situation place absolute moral demands on us for transcendence and transformation in the direction of harmony, integration, and ever-greater unity in diversity. For many years now I have been naming these demands "practical-utopian." This same insight into the relation between the ideal and the concrete particulars of our lives identified here by Hartshorne also comes from many other 20 th century thinkers, such as Errol E. Harris [2], Ken Wilber [3], or Erich Fromm.[4] In this article I want to review the structural features of our human situation that give rise to this demand and focus on the Earth Constitution [5] as a key modality for satisfying the imperative for unity and transcendence.
Academia Letters, 2021
As a theoretical construction, and possible reality, The Utopia contain an opposition to the world whose foundations rest on man’s oppression and exploitation of nature. Besides, The Utopia projects the quest of the human realization in a horizon of freedom and equity. From this perspective, three phases in the historical development of man in society are presented in this article. The first is a brief tour around the historical milestones that have set the conditions of modern society. The second is a count of prominent theoretical positions that have historically sought to legitimize the foundations of an unequal society. The third presents a Utopia which became possible reality, in a new society that built its new story. Keywords: Utopia, possible reality, historical development, new story.
There is a long, rich, and varied history of ideas associated with the longing for a fully integrated global society. The term globalization that has found its way into fashion is only the most recent way of conceptualizing an idea that has been around for a very long time: the possibility of applying human energy to the creation of a world that transcends human differences. The small number of cross-sections or profiles from western intellectual history that I present in this chapter serves to illustrate this complexity.
Open Library of Humanities, 2018
This article has been peer reviewed through the double-blind process of Open Library of Humanities, which is a journal published by the Open Library of Humanities.
This paper makes two presuppositions: (i) 'ordering' and 'dis-ordering' are the two poles that separate the effects of the actions of social agents in different contexts; and (ii) the unperturbed acceptance of the path to consistent disordering/destruction of the world is the maddened choice of many social agents in the 21 st century Western societies. While the first (i) is understandably natural, the second, (ii), is the result of a wrong conception of human freedom. This paper argues that to correct this one-sided conception of human freedom, and to forestall its dis-ordering effects, it is urgent to note that: (a) while the cultures of the leading economies in the West are emphasising secularization, they need to be reminded that the primary condition for ordering human life is the reverence to a 'transcendence'; and (b) philosophy's emphasis on ideal situations needs to be 'called-up' to replace the excessive cleavage to what is immediately handy.
2005
(or what you will) of an imaginative writer. I wrote that book in order to clear up the muddle in my own mind about innumerable social and political questions, questions I could not keep out of my work, which it distressed me to touch upon in a stupid haphazard way, and which no one, so far as I knew, had handled in a manner to satisfy my needs. But Anticipations did not achieve its end. I have a slow constructive hesitating sort of mind, and when I emerged from that undertaking I found I had still most of my questions to state and solve. In Mankind in the Making, therefore, I tried to review the social organisation in a different way, to consider it as an educational process instead of dealing with it as a thing with a future history, and if I made this second book even less satisfactory from a literary standpoint than the former (and this is my opinion), I blundered, I think, more edifyingly-at least from the point of view of my own instruction. I ventured upon several themes with a greater frankness than I had used in Anticipations, and came out of that second effort guilty of much rash writing, but with a considerable development of formed opinion. In many matters I had shaped out at last a certain personal certitude, upon which I feel I shall go for the rest of my days. In this present book I have tried to settle accounts with a number of issues left over or opened up by its two predecessors, to correct them in some particulars, and to give the general picture of a Utopia that has grown up in my mind during the course of these 4 A Modern Utopia speculations as a state of affairs at once possible and more desirable than the world in which I live. But this book has brought me back to imaginative writing again. In its two predecessors the treatment of social organisation had been purely objective; here my intention has been a little wider and deeper, in that I have tried to present not simply an ideal, but an ideal in reaction with two personalities. Moreover, since this may be the last book of the kind I shall ever publish, I have written into it as well as I can the heretical metaphysical scepticism upon which all my thinking rests, and I have inserted certain sections reflecting upon the established methods of sociological and economic science….
Theology Today, 2011
Every person has wondered whether idealism without naivety or realism without cynicism is possible. In common parlance, utopia is not only eu-topic (a place of thegood), but also forever a-topic (without place). Who is right: the idealist who believes, or the realist who disbelieves, in the possibility of a perfect society? This article suggests that utopia both is and is not possible. There are two ways to understand the idea of a ‘‘perfect society.’’ In an absolutely perfect society there is no reality of sin. Given this reality, however, in some societies it nonetheless is easier to be good. Thus, a certain level of perfection is possible: the best possible level. The often ignored principle of the two levels of perfection may diffuse tensions, close off powerful temptations towards naivety and cynicism, and give birth to new openings in political and theological discussion.
The essay will be divided into three parts. During the first section, I will defend and articulate how reason motivated the political theory of Hobbes and Locke and then provide the criticism of reason, and by extension, the Social Contract, given by Hume. In the second section, Spinoza's metaphysical and epistemological account of reason will be explicated in order to show how the purpose of the ideal state is to provide for a virtuous life of the mind. In the third and final section of the essay, I will describe how reason (Vernunft) is famously and importantly limited by Kant in order to avoid the dogmatism of some of his predecessors. Despite this limitation, Kant finds much promise in the use of reason in establishing a cosmopolitan state which guides itself toward perpetual peace. In short, the goal of this essay is to show the relationship between the individual and Utopian states through the lens of reason in modern political theory.
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