utopia/dystopia book
DESCRIPTION
Conceptual Utopia BookTRANSCRIPT
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DYSTOPIA
U T O P I A
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New Harmony, a utopian attempt; depicted as proposed by Robert
Owen These utopias are based on religious ideals, and are to date
those mostcommonly found in human society. Their members are usually required
to follow and believe in the particular religious tradition thatestablished the
utopia. Some permit non-believers or non-adherents totake up residence within
them; others do not. The Islamic, Jewish, and Christian ideas of the
Garden of Eden and Heaven may be interpreted as forms of utopianism,
especially in their folk-religious forms. Such religious utopias are oftendescribed
as gardens of delight, implying an existence free fromworry in a state of
bliss or enlightenment. They postulate freedom fromsin, pain, poverty, and
death, and often assume communion with beings such as angels or
the houri. In a similar sense the Hindu concept of Moksha and
the Buddhist concept of Nirvana may be thought of as a kind
of utopia. In Hinduism or Buddhism, however, utopia is not a place
but a state of mind. A belief that if we are able to
practice meditation without continuous stream of thoughts, we are able to
reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by
Robert Owen These utopias are based on religious ideals, and are to
date those mostcommonly found in human society. Their members are usually
required to follow and believe in the particular religious tradition thatestablished
the utopia. Some permit non-believers or non-adherents totake up residence
within them; others do not. The Islamic, Jewish, and Christian ideas
-
DYSTOPIA
U T O P I A
-
New Harmony, a utopian attempt; depicted as proposed by Robert
Owen These utopias are based on religious ideals, and are to date
those mostcommonly found in human society. Their members are usually required
to follow and believe in the particular religious tradition thatestablished the
utopia. Some permit non-believers or non-adherents totake up residence within
them; others do not. The Islamic, Jewish, and Christian ideas of the
Garden of Eden and Heaven may be interpreted as forms of utopianism,
especially in their folk-religious forms. Such religious utopias are oftendescribed
as gardens of delight, implying an existence free fromworry in a state of
bliss or enlightenment. They postulate freedom fromsin, pain, poverty, and
, Copyright 2010 by Lehu Zhang. Manufactured in the United State. All rights
reserved.No other part of this book may be reproduced in any form or by any eectronic or mechanical
means including information storage and retrieval systems without permission in writing from the
publisher, except by a reviewer, who may quote brief passages in a review.
Zhang, Lehu.
/ Lehu Zhang. 1st ed.
ISBN 978 - 1 - 60016 - 321 - 0
201006040
Distributed in the USA by Academy of Art University
79 New Montgomery Street
San Francisco, CA 94105 - 3410
Tel : (415) 274-2208, Fax : (415) 618 - 6278
U T O P I A |
DYSTOPIA
U T O P I A |
DYSTOPIA
For more excellent books and resources for designers, vist www.huhugraphic.com.
-
New Harmony, a utopian attempt; depicted as proposed by Robert
Owen These utopias are based on religious ideals, and are to date
those mostcommonly found in human society. Their members are usually required
to follow and believe in the particular religious tradition thatestablished the
utopia. Some permit non-believers or non-adherents totake up residence within
them; others do not. The Islamic, Jewish, and Christian ideas of the
Garden of Eden and Heaven may be interpreted as forms of utopianism,
especially in their folk-religious forms. Such religious utopias are oftendescribed
as gardens of delight, implying an existence free fromworry in a state of
bliss or enlightenment. They postulate freedom fromsin, pain, poverty, and
death, and often assume communion with beings such as angels or
the houri. In a similar sense the Hindu concept of Moksha and
the Buddhist concept of Nirvana may be thought of as a kind
of utopia. In Hinduism or Buddhism, however, utopia is not a place
but a state of mind. A belief that if we are able to
practice meditation without continuous stream of thoughts, we are able to
reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by
Robert Owen These utopias are based on religious ideals, and are to
date those mostcommonly found in human society. Their members are usually
required to follow and believe in the particular religious tradition thatestablished
the utopia. Some permit non-believers or non-adherents totake up residence
the utopia. Some permit non-believers or non-adherents totake up residence
To C h e n W a n g , m y e x - g i r l ,
f o r h e l p i n g m e u n d e r s t a n d
w h a t t h e l o v e i s .
To m y g r a n d f a t h e r,
S h e n l i e W a n g ,
f o r h e l p i n g m e u n d e r s t a n d
w h a t t h e m o r a l i t y i s .
M a y y o u r e s t i n p e a c e .
-
CO
MP
AN
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DY
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IA .
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OP
IA .
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RE
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OD
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OLO
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9
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C O M PA N Y I N F O
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U T O P I A | 0 1 | 0 2
DYSTOPIA
A
pp
leto
n C
oa
ted
pro
vid
es
focu
sed
ma
rke
t
le
ad
ers
hip
in
th
e c
oa
ted
pa
pe
r in
du
stry
off
eri
ng
th
e m
ost
ch
oic
e i
n h
igh
-en
d c
oa
ted
pa
pe
rs c
ou
ple
d
w
ith
exc
ep
tio
na
l se
rvic
e.
We
ta
ke p
rid
e i
n o
ur
cu
sto
me
r-d
rive
n o
rga
niz
ati
on
th
at
off
ers
a
cce
ssib
ilit
y-a
nd
fle
xib
ilit
y-to
me
et
the
d
em
an
ds
of
tod
ay
s fa
st-p
ace
d,
eve
r-
A
pp
leto
n C
oa
ted
pro
vid
es
focu
sed
ma
rke
t
le
ad
ers
hip
in
th
e c
oa
ted
pa
pe
r in
du
stry
off
eri
ng
th
e m
ost
ch
oic
e i
n h
igh
-en
d c
oa
ted
pa
pe
rs c
ou
ple
d
w
ith
exc
ep
tio
na
l se
rvic
e.
We
ta
ke p
rid
e i
n o
ur
cu
sto
me
r-d
rive
n o
rga
niz
ati
on
th
at
off
ers
a
cce
ssib
ilit
y-a
nd
fle
xib
ilit
y-to
me
et
the
d
em
an
ds
of
tod
ay
s fa
st-p
ace
d,
eve
r-
ch
an
gin
g m
ark
et.
O
ur
pa
pe
rs a
re b
ran
de
d u
nd
er
the
pro
du
ct
fa
mil
y n
am
e U
top
ia a
nd
sp
an
th
e P
rem
ium
ca
teg
ory
all
th
e w
ay
to n
um
be
r 3
va
lue
g
rad
es.
Yo
ul
l fi
nd
Uto
pia
pa
pe
rs s
up
po
rtin
g
w
ell
-kn
ow
n b
ran
ds
an
d o
rga
niz
ati
on
s in
m
ark
eti
ng
ca
mp
aig
ns,
co
rpo
rate
c
om
mu
nic
ati
on
s, b
roch
ure
s, a
nd
fin
e
AR
T
bo
oks
-th
e r
esu
lt o
f o
ur
pa
rtn
eri
ng
wit
h
th
ose
wh
o v
alu
e c
orp
ora
te i
ma
ge
.
A
pp
leto
n C
oa
ted
pro
vid
es
focu
sed
ma
rke
t
le
ad
ers
hip
in
th
e c
oa
ted
pa
pe
r in
du
stry
off
eri
ng
th
e m
ost
ch
oic
e i
n h
igh
-en
d c
oa
ted
pa
pe
rs c
ou
ple
d
w
ith
exc
ep
tio
na
l se
rvic
e.
We
ta
ke p
rid
e i
n o
ur
cu
sto
me
r-d
rive
n o
rga
niz
ati
on
th
at
off
ers
a
cce
ssib
ilit
y-a
nd
fle
xib
ilit
y-to
me
et
the
d
em
an
ds
of
tod
ay
s fa
st-p
ace
d,
eve
r-
ch
an
gin
g m
ark
et
Ap
ple
ton
Co
ate
d p
rovi
de
s
fo
cuse
d m
ark
et
le
ad
ers
hip
in
th
e c
oa
ted
pa
pe
r in
du
stry
off
eri
ng
th
e m
ost
ch
oic
e i
n h
igh
-en
d c
oa
ted
pa
pe
rs c
ou
ple
d
-
U T O P I A | 0 3 | 0 4
DYSTOPIA
PA P E R I N F O
-
U T O P I A
D Y S T O P I A
P R E M I U M
E L E G A N T, U P S C A L E , B E S T O F T H E B E S T
U T O P I A O N E X
B R I G H T W H I T E , P O P P Y, A T T E N T I O N G E T T I N G
U T O P I A O N E
C L A S S I C , C R E D I B L E , P E D I G R E E D
U T O P I A T W O
D E P E N D A B L E , P R O V E N , H O N E S T
U T O P I A T H R E E
H A R D W O R K I N G , M A S S A P P E A L ,
G E T S T H E J O B D O N E
C O L O R
S U R FA C E
W E I G H T
B L U E W H I T E
I V O R Y
X T R A B R I G H T
G L O S S
S I L K
D U L L
M A T T E
9 0 L B . T E X T / C O V E R
1 0 0 L B . T E X T
1 1 0 L B . C O V E R
1 1 5 L B . T E X T / C O V E R
1 3 0 L B . C O V E R
1 5 0 L B . C O V E R
-
D R E A M L Y W
DYSTOPIAD
R E
A M
L Y
W
D R E A M L Y W
D R E A M L Y W
D R E A M L Y W
D R E A M M Y
D R E A M M Y
D R E A M L Y W
D
R
E
A
M
M
Y
D
R
E
A
M
M
Y
-
U T O P I A | 0 5 | 0 6
DYSTOPIA
D R E A M L Y W
In biological terms, a community is a group of interacting organisms sharing an
environment. In human communities, intent, belief, resources, preferences, needs,
risks, and a number of other conditions may be present and common, affecting the
identity of the participants and their degree of cohesiveness.
Dystopia is a negative utopia:a totalitarian and repressive world.D R E A M M Y
D R E A M M Y
-
In sociology, the concept of community has led to significant
debate, and sociologists are yet to There were ninety-four
discrete definit ions of the term by the mid-1950s.
Traditionally a community has been defined as a group
of interacting people living in a common location. The
word is often used to refer to a group that is organized
around common values and social cohesion within a shared
geographical location, generally in social units larger than
a household. The word can also refer to the national
community or global community.
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U T O P I A | 0 7 | 0 8
DYSTOPIA
The word community is derived from the Old French
communit which is derived from the Latin communitas a
Since the advent of the Internet, the concept of community
no longer has geographical limitations, as people can now
virtually gather in an online community and share common
interests regardless of physical location.
-
Ne
w
Ha
rmo
ny,
a
uto
pia
n
att
em
pt;
d
ep
icte
d
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
ba
sed
o
n
re
lig
iou
s
ide
als
,
an
d
are
t
o
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
me
mb
ers
a
re
usu
all
y
req
uir
ed
t
o
foll
ow
a
nd
b
eli
eve
i
n
th
e
pa
rtic
ula
r
reli
gio
us
tr
ad
itio
n
th
ate
sta
bli
she
d
the
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
o
r
no
n-a
dh
ere
nts
t
ota
ke
up
r
esi
de
nce
w
ith
in
th
em
;
oth
ers
do
n
ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
u
top
ian
ism
,
esp
eci
all
y
i
n
th
eir
f
olk
-re
lig
iou
s
form
s.
Su
ch
re
lig
iou
s
uto
pia
s
are
o
fte
nd
esc
rib
ed
a
s
g
ard
en
s o
f d
eli
gh
t,
im
ply
ing
a
n
exi
ste
nce
f
ree
f
rom
wo
rry
in
a
s
tate
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
p
ost
ula
te
fre
ed
om
f
rom
sin
,
pa
in,
p
ove
rty,
a
nd
d
ea
th,
a
nd
o
fte
n
ass
um
e
co
mm
un
ion
w
ith
b
ein
gs
su
ch
as
a
ng
els
o
r
the
h
ou
ri.
In
a
s
imil
ar
se
nse
t
he
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
th
e
Bu
dd
his
t
con
cep
t
of
N
irva
na
m
ay
b
e
th
ou
gh
t
of
a
s
a
kin
d
of
u
top
ia.
In
H
ind
uis
m
or
B
ud
dh
ism
,
ho
we
ver,
u
top
ia
is
n
ot
a
p
lace
bu
t
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
b
ase
d
on
r
eli
gio
us
id
ea
ls,
a
nd
a
re
to
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
m
em
be
rs
are
u
sua
lly
re
qu
ire
d
to
fo
llo
w
an
d
be
lie
ve
in
t
he
p
art
icu
lar
re
lig
iou
s
tra
dit
ion
t
ha
test
ab
lish
ed
t
he
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
or
n
on
-ad
he
ren
ts
to
take
u
p
re
sid
en
ce
wit
hin
t
he
m;
o
the
rs
do
n
ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
uto
pia
nis
m,
e
spe
cia
lly
in
t
he
ir
fo
lk-r
eli
gio
us
fo
rms.
S
uch
r
eli
gio
us
u
top
ias
a
re
oft
en
de
scri
be
d
as
ga
rde
ns
of
de
lig
ht
,
imp
lyin
g
an
e
xist
en
ce
fre
e
fro
mw
orr
y
in
a
sta
te
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
po
stu
late
f
ree
do
m
fro
msi
n,
p
ain
,
po
vert
y,
an
d
de
ath
,
an
d
oft
en
a
ssu
me
c
om
mu
nio
n
wit
h
be
ing
s
such
a
s
an
ge
ls
or
th
e
ho
uri
.
In
a
sim
ila
r
sen
se
th
e
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
the
B
ud
dh
ist
co
nce
pt
o
f
Nir
van
a
ma
y
be
t
ho
ug
ht
o
f
as
a
k
ind
o
f
uto
pia
.
In
Hin
du
ism
o
r
Bu
dd
his
m,
h
ow
eve
r,
uto
pia
i
s
no
t
a
pla
ce b
ut
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
a
s
pro
po
sed
by
R
ob
ert
O
we
n
Th
ese
u
top
ias
a
re
ba
sed
o
n
re
lig
iou
s
ide
als
,
an
d
are
t
o
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
hu
ma
n
so
cie
ty.
T
he
ir
me
mb
ers
a
re
usu
all
y
req
uir
ed
t
o
foll
ow
a
nd
b
eli
eve
i
n
th
e
pa
rtic
ula
r
reli
gio
us
tr
ad
itio
n
th
ate
sta
bli
she
d
th
e
uto
pia
.
So
me
p
erm
it
no
n-b
eli
eve
rs
or
n
on
-ad
he
ren
ts
to
take
u
p
resi
de
nce
w
ith
in
th
em
;
oth
ers
d
o
no
t.
Th
e
Isl
am
ic,
Je
wis
h,
a
nd
C
hri
stia
n
id
ea
s
of
th
e
Ga
rde
n
of
Ed
en
a
nd
H
ea
ven
m
ay
b
e
in
terp
rete
d
as
fo
rms
o
f
uto
pia
nis
m,
e
spe
cia
lly
in
t
he
ir
folk
-re
lig
iou
s
form
s.
Su
ch
re
lig
iou
s
uto
pia
s
are
o
fte
nd
esc
rib
ed
a
s
g
ard
en
s o
f d
eli
gh
t,
im
ply
ing
a
n
exi
ste
nce
fre
e
fro
mw
orr
y
in
a
sta
te
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
p
ost
ula
te
fre
ed
om
f
rom
sin
,
pa
in,
New Harmony, a utopian attempt; depicted as proposed by Robert Owen These utopias are based on religious ideals, and are to date
those mostcommonly found in human society. Their members are usually required to follow and believe in the particular religious tradition thatestablished
the utopia. Some permit non-believers or non-adherents totake up residence within them; others do not. The Islamic, Jewish, and Christian ideas
of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious forms. Such religious utopias
are oftendescribed as gardens of delight, implying an existence free fromworry in a state of bliss or enlightenment. They postulate freedom fromsin,
pain, poverty, and death, and often assume communion with beings such as angels or the houri. In a similar sense the Hindu concept
of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia. In Hinduism or Buddhism, however, utopia
is not a place but a state of mind. A belief that if we are able to practice meditation without continuous stream of thoughts,
we are able to reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by Robert Owen These utopias are based on religious
ideals, and are to date those mostcommonly found in human society. Their members are usually required to follow and believe in the particular
religious tradition thatestablished the utopia. Some permit non-believers or non-adherents totake up residence within them; others do not. The Islamic,
Jewish, and Christian ideas of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious
forms. Such religious utopias are oftendescribed as gardens of delight, implying an existence free fromworry in a state of bliss or enlightenment.
They postulate freedom fromsin, pain, poverty, and death, and often assume communion with beings such as angels or the houri. In a
similar sense the Hindu concept of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia. In
Hinduism or Buddhism, however, utopia is not a place but a state of mind. A belief that if we are able to practice meditation
without continuous stream of thoughts, we are able to reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by Robert Owen
These utopias are based on religious ideals, and are to date those mostcommonly found in human society. Their members are usually required
to follow and believe in the particular religious tradition thatestablished the utopia. Some permit non-believers or non-adherents totake up residence
within them; others do not. The Islamic, Jewish, and Christian ideas of the Garden of Eden and Heaven may be interpreted as forms
of utopianism, especially in their folk-religious forms. Such religious utopias are oftendescribed as gardens of delight, implying an existence free fromworry
in a state of bliss or enlightenment. They postulate freedom fromsin, pain, poverty, and death, and often assume communion with beings such
-
Ne
w
Ha
rmo
ny,
a
uto
pia
n
att
em
pt;
d
ep
icte
d
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
ba
sed
o
n
re
lig
iou
s
ide
als
,
an
d
are
t
o
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
me
mb
ers
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re
usu
all
y
req
uir
ed
t
o
foll
ow
a
nd
b
eli
eve
i
n
th
e
pa
rtic
ula
r
reli
gio
us
tr
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itio
n
th
ate
sta
bli
she
d
the
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
o
r
no
n-a
dh
ere
nts
t
ota
ke
up
r
esi
de
nce
w
ith
in
th
em
;
oth
ers
do
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ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
u
top
ian
ism
,
esp
eci
all
y
i
n
th
eir
f
olk
-re
lig
iou
s
form
s.
Su
ch
re
lig
iou
s
uto
pia
s
are
o
fte
nd
esc
rib
ed
a
s
g
ard
en
s o
f d
eli
gh
t,
im
ply
ing
a
n
exi
ste
nce
f
ree
f
rom
wo
rry
in
a
s
tate
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
p
ost
ula
te
fre
ed
om
f
rom
sin
,
pa
in,
p
ove
rty,
a
nd
d
ea
th,
a
nd
o
fte
n
ass
um
e
co
mm
un
ion
w
ith
b
ein
gs
su
ch
as
a
ng
els
o
r
the
h
ou
ri.
In
a
s
imil
ar
se
nse
t
he
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
th
e
Bu
dd
his
t
con
cep
t
of
N
irva
na
m
ay
b
e
th
ou
gh
t
of
a
s
a
kin
d
of
u
top
ia.
In
H
ind
uis
m
or
B
ud
dh
ism
,
ho
we
ver,
u
top
ia
is
n
ot
a
p
lace
bu
t
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
b
ase
d
on
r
eli
gio
us
id
ea
ls,
a
nd
a
re
to
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
m
em
be
rs
are
u
sua
lly
re
qu
ire
d
to
fo
llo
w
an
d
be
lie
ve
in
t
he
p
art
icu
lar
re
lig
iou
s
tra
dit
ion
t
ha
test
ab
lish
ed
t
he
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
or
n
on
-ad
he
ren
ts
to
take
u
p
re
sid
en
ce
wit
hin
t
he
m;
o
the
rs
do
n
ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
uto
pia
nis
m,
e
spe
cia
lly
in
t
he
ir
fo
lk-r
eli
gio
us
fo
rms.
S
uch
r
eli
gio
us
u
top
ias
a
re
oft
en
de
scri
be
d
as
ga
rde
ns
of
de
lig
ht
,
imp
lyin
g
an
e
xist
en
ce
fre
e
fro
mw
orr
y
in
a
sta
te
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
po
stu
late
f
ree
do
m
fro
msi
n,
p
ain
,
po
vert
y,
an
d
de
ath
,
an
d
oft
en
a
ssu
me
c
om
mu
nio
n
wit
h
be
ing
s
such
a
s
an
ge
ls
or
th
e
ho
uri
.
In
a
sim
ila
r
sen
se
th
e
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
the
B
ud
dh
ist
co
nce
pt
o
f
Nir
van
a
ma
y
be
t
ho
ug
ht
o
f
as
a
k
ind
o
f
uto
pia
.
In
Hin
du
ism
o
r
Bu
dd
his
m,
h
ow
eve
r,
uto
pia
i
s
no
t
a
pla
ce b
ut
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
a
s
pro
po
sed
by
R
ob
ert
O
we
n
Th
ese
u
top
ias
a
re
ba
sed
o
n
re
lig
iou
s
ide
als
,
an
d
are
t
o
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
hu
ma
n
so
cie
ty.
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he
ir
me
mb
ers
a
re
usu
all
y
req
uir
ed
t
o
foll
ow
a
nd
b
eli
eve
i
n
th
e
pa
rtic
ula
r
reli
gio
us
tr
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itio
n
th
ate
sta
bli
she
d
th
e
uto
pia
.
So
me
p
erm
it
no
n-b
eli
eve
rs
or
n
on
-ad
he
ren
ts
to
take
u
p
resi
de
nce
w
ith
in
th
em
;
oth
ers
d
o
no
t.
Th
e
Isl
am
ic,
Je
wis
h,
a
nd
C
hri
stia
n
id
ea
s
of
th
e
Ga
rde
n
of
Ed
en
a
nd
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ea
ven
m
ay
b
e
in
terp
rete
d
as
fo
rms
o
f
uto
pia
nis
m,
e
spe
cia
lly
in
t
he
ir
folk
-re
lig
iou
s
form
s.
Su
ch
re
lig
iou
s
uto
pia
s
are
o
fte
nd
esc
rib
ed
a
s
g
ard
en
s o
f d
eli
gh
t,
im
ply
ing
a
n
exi
ste
nce
fre
e
fro
mw
orr
y
in
a
sta
te
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
p
ost
ula
te
fre
ed
om
f
rom
sin
,
pa
in,
New Harmony, a utopian attempt; depicted as proposed by Robert Owen These utopias are based on religious ideals, and are to date
those mostcommonly found in human society. Their members are usually required to follow and believe in the particular religious tradition thatestablished
the utopia. Some permit non-believers or non-adherents totake up residence within them; others do not. The Islamic, Jewish, and Christian ideas
of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious forms. Such religious utopias
are oftendescribed as gardens of delight, implying an existence free fromworry in a state of bliss or enlightenment. They postulate freedom fromsin,
pain, poverty, and death, and often assume communion with beings such as angels or the houri. In a similar sense the Hindu concept
of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia. In Hinduism or Buddhism, however, utopia
is not a place but a state of mind. A belief that if we are able to practice meditation without continuous stream of thoughts,
we are able to reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by Robert Owen These utopias are based on religious
ideals, and are to date those mostcommonly found in human society. Their members are usually required to follow and believe in the particular
religious tradition thatestablished the utopia. Some permit non-believers or non-adherents totake up residence within them; others do not. The Islamic,
Jewish, and Christian ideas of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious
forms. Such religious utopias are oftendescribed as gardens of delight, implying an existence free fromworry in a state of bliss or enlightenment.
They postulate freedom fromsin, pain, poverty, and death, and often assume communion with beings such as angels or the houri. In a
similar sense the Hindu concept of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia. In
Hinduism or Buddhism, however, utopia is not a place but a state of mind. A belief that if we are able to practice meditation
without continuous stream of thoughts, we are able to reachenlightenment. New Harmony, a utopian attempt; depicted as proposed by Robert Owen
These utopias are based on religious ideals, and are to date those mostcommonly found in human society. Their members are usually required
to follow and believe in the particular religious tradition thatestablished the utopia. Some permit non-believers or non-adherents totake up residence
within them; others do not. The Islamic, Jewish, and Christian ideas of the Garden of Eden and Heaven may be interpreted as forms
of utopianism, especially in their folk-religious forms. Such religious utopias are oftendescribed as gardens of delight, implying an existence free fromworry
in a state of bliss or enlightenment. They postulate freedom fromsin, pain, poverty, and death, and often assume communion with beings such
-
U T O P I A
D R E A M M Y W OR LD
D R
E A
ML
Y W
OR
LD
D R E A ML Y W OR LD
D R E A M L Y
F A N T A S Y W O R L D
TH
E
U
T
O
P
I
A
TH
E
U
T
O
P
I
A
D R E A ML Y W OR LD
D R
E A
ML
Y W
OR
LD
D R E A M L Y W O R L D
F A N T A SY W OR LD
-
U T O P I A | 1 1 | 1 2
DYSTOPIA
D R E A ML Y W OR LD
D R E A M L Y W O R L D
TH
E
U
T
O
P
I
AD R E A ML Y W OR LD
-
U T O P I A i s a n a m e f o r a n i d e a l c o m m u n i t y, t a k e n f r o m t h e t i t l e
o f a b o o k w r i t t e n i n 1 5 1 6 b y s i r T h o m a s M o r e d e s c r i b i n g a
f i c t i o n a l i s l a n d i n t h e A t l a n t i c O c e a n , p o s s e s s i n g a s e e m i n g l y
p e r f e c t s o c i o - p o l i t i c o - l e g a l s y s t e m .
E u t o p i a i s a p o s i t i v e u t o p i a , d i f f e r e n t i n t h a t i t m e a n s p e r f e c t b u t n o t f i c t i o n a l .
-
U T O P I A | 1 3 | 1 4
DYSTOPIA
Outopiaderived from the Greek ou for no and -topos
for place, afictional, this means unrealistic or directly translated
Nothing, nomatter what This is the other half from Eutopia
E u t o p i a i s a p o s i t i v e u t o p i a , d i f f e r e n t i n t h a t i t m e a n s p e r f e c t b u t n o t f i c t i o n a l .
-
THE TERM
h a s b e e n u s e d t o d e s c r i b e b o t h
i n t e n t i o n a l c o m m u n i t i e s
t h a t a t t e m p t e d t o c r e a t e a n
i d e a l s o c i e t y , a n d
f i c t i o n a l s o c i e t i e s p o r -
t r a y e d i n l i t e r a t u r e . U t o p i a
i s s o m e t i m e s u s e d p e j o r a -
t i v e l y , i n r e f e r e n c e t o a n
u n r e a l i s t i c i d e a l t h a t i s i m p o s -
s i b l e t o a c h i e v e , a n d h a s
s p a w n e d o t h e r c o n c e p t s , m o s t p r o m i -
n e n t l y d y s t o p i a .
-
U T O P I A | 1 5 | 1 6
DYSTOPIA
T h e d i s e a s e a n d d e s p a i r w o u l d b e a t h i n g o f t h e p a s t .
W e w o u l d h a v e a c u r e f o r
e v e r y d i s e a s e t h a t w o u l d s t r i k e u s
d o w n a n d
c h r o n i c s u f f e r i n g w o u l d n o t l a s t . T h e r e i s n o
i d e a l w o r l d w e c a n e s c a p e
t o i n t h e g r a s p o f o u r p a i n o r
s u f f e r i n g o r t h e p r e s s u r e s i n o u r
e v e r y d a y l i v e s .
W e m u s t m e e t o u r c h a l l e n g e s h e a d o n r e l y i n g
o n o u r
f a i t h a n d d e t e r m i n a t i o n t o
o v e r c o m e w h a t m i g h t d e f e a t u s
o t h e r w i s e . W e c a n l e a n
o n e a c h o t h e r w h e n t h e b a t t l e m i g h t
b e l o s t .
-
M o o re s u t o p i a i s l a rg e l y
b a s e d o n
P l a t o s R e p u b l i c .
-
U T O P I A | 1 7 | 1 8
DYSTOPIA
T h e e v i l s o f s o c i e t y,
e g : p o v e r t y a n d m i s e r y, a re a l l
re m o v e d . I t h a s f e w l a w s ,
n o l a w y e r s a n d r a re l y s e n d s i t s
c i t i z e n s t o w a r, b u t h i re s
m e rc e n a r i e s f ro m a m o n g i t s
w a r- p ro n e n e i g h b o r s .
I t i s a p e r f e c t v e r s i o n o f R e p u b l i c
w h e re i n t h e b e a u t i e s o f s o c i e t y re i g n ,
a l t h o u g h i t s c i t i z e n s a re a l l re a d y t o
f i g h t i f n e e d b e .
-
E u t o p i a i s a p o s i t i v e u t o p i a ,
d i f f e re n t i n t h a t i t m e a n s
p e r f e c t b u t n o t f i c t i o n a l .
O u t o p i a d e r i v e d f ro m t h e
G re e k o u f o r n o a n d
- t o p o s f o r p l a c e ,
a f i c t i o n a l , t h i s m e a n s
u n re a l i s t i c o r d i re c t l y
t r a n s l a t e d N o t h i n g , n o
m a t t e r w h a t T h i s i s t h e
o t h e r h a l f f ro m E u t o p i a ,
a n d t h e t w o t o g e t h e r
-
U T O P I A | 1 9 | 2 0
DYSTOPIA
T h e s o c i e t y e n c o u r a g e s t o l e r a n c e o f a l l
re l i g i o n s . S o m e re a d e r s h a v e c h o s e n t o a c c e p t t h i s
i m a g i n a r y s o c i e t y a s t h e re a l i s t i c b l u e p r i n t f o r
a w o r k i n g n a t i o n , w h i l e o t h e r s h a v e p o s t u l a t e d
M o o r e i n t e n d e d n o t h i n g o f t h e s o r t . S o m e
m a i n t a i n t h e p o s i t i o n t h a t M o o r e s U t o p i a
f u n c t i o n s o n l y o n t h e l e v e l o f a s a t i re , a w o r k
i n t e n d e d t o re v e a l m o re a b o u t t h e E n g l a n d o f h i s
t i m e t h a n a b o u t a n i d e a l i s t i c s o c i e t y . T h i s
i n t e r p r e t a t i o n i s b o l s t e r e d b y t h e t i t l e o f
t h e b o o k a n d n a t i o n , a n d i t s a p p a re n t e q u i v o c a t i o n
b e t w e e n t h e G re e k f o r n o p l a c e a n d g o o d
p l a c e : U t o p i a i s a c o m p o u n d o f t h e s y l l a b l e
o u - , m e a n i n g n o , a n d t o p o s , m e a n i n g
p l a c e . B u t t h e h o m o n y m o u s p r e f i x e u - ,
m e a n i n g g o o d , a l s o re s o n a t e s i n t h e w o rd ,
w i t h t h e i m p l i c a t i o n t h a t t h e p e r f e c t l y g o o d p l a c e
i s re a l l y n o p l a c e .
-
U T O P I A | 2 1 | 2 2
DYSTOPIA
T h e s e u t o p i a s a re
b a s e d o n e c o n o m i c s .
M o s t i n t e n t i o n a l
c o m m u n i t i e s
a t t e m p t i n g t o
c re a t e a n e c o n o m i c
u t o p i a w e re
f o r m e d i n re s p o n s e
t o t h e h a r s h e c o n o m i c
c o n d i t i o n s o f t h e
1 9 t h c e n t u r y.
P a r t i c u l a r l y i n t h e
e a r l y n i n e t e e n t h c e n t u r y,
s e v e r a l u t o p i a n i d e a s
a ro s e , o f t e n i n
re s p o n s e t o t h e s o c i a l
d i s r u p t i o n c re a t e d b y
t h e d e v e l o p m e n t o f
c o m m e rc i a l i s m
a n d c a p i t a l i s m .
These are of ten grouped in a greater utop ian
soc ia l i s tmovement , due to the i r shared
character i s t i cs : an ega l i ta r i and i s t r ibut ion of
goods , f requent ly w i th the tota l abo l i t ion of
money,and c i t i zens on ly do ing work wh ich they
en joy and which i s for thecommon good, leav ing
them wi th ample t ime for the cu l t i vat ion of
thear ts and sc iences . One c lass ic example of such
a utop ia was EdwardBel lamys Look ing Backward.
Another soc ia l i s t u top ia i s Wi l l i am Morr i s News
f rom Nowhere , wr i t ten par t ia l l y in response to the
top-down nature of Be l lamys utop ia , wh ich Morr i s
c r i t i c i zed. However, as the soc ia l i s t movement
deve loped i t moved away f rom utopian ism; Marx in
par t i cu la r became a harsh c r i t i c o f ear l ie r soc ia l i sm
he descr ibed as utop ian . A lso cons ider Er ic Frank
Russe l l s bookThe Great Exp los ion (1963) whose las t
sect ion deta i l s an economic andsoc ia l u top ia .
T h i s f o r m s t h e f i r s t m e n t i o n o f t h e i d e a o f
L o c a l E x c h a n g e Tr a d i n g S y s t e m s .
-
Ne
w
Ha
rmo
ny,
a
uto
pia
n
att
em
pt;
d
ep
icte
d
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
ba
sed
o
n
re
lig
iou
s
ide
als
,
an
d
are
t
o
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
me
mb
ers
a
re
usu
all
y
req
uir
ed
t
o
foll
ow
a
nd
b
eli
eve
i
n
th
e
pa
rtic
ula
r
reli
gio
us
tr
ad
itio
n
th
ate
sta
bli
she
d
the
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
o
r
no
n-a
dh
ere
nts
t
ota
ke
up
r
esi
de
nce
w
ith
in
th
em
;
oth
ers
do
n
ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
u
top
ian
ism
,
esp
eci
all
y
i
n
th
eir
f
olk
-re
lig
iou
s
form
s.
Su
ch
re
lig
iou
s
uto
pia
s
are
o
fte
nd
esc
rib
ed
a
s
g
ard
en
s o
f d
eli
gh
t,
im
ply
ing
a
n
exi
ste
nce
f
ree
f
rom
wo
rry
in
a
s
tate
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
p
ost
ula
te
fre
ed
om
f
rom
sin
,
pa
in,
p
ove
rty,
a
nd
d
ea
th,
a
nd
o
fte
n
ass
um
e
co
mm
un
ion
w
ith
b
ein
gs
su
ch
as
a
ng
els
o
r
the
h
ou
ri.
In
a
s
imil
ar
se
nse
t
he
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
th
e
Bu
dd
his
t
con
cep
t
of
N
irva
na
m
ay
b
e
th
ou
gh
t
of
a
s
a
kin
d
of
u
top
ia.
In
H
ind
uis
m
or
B
ud
dh
ism
,
ho
we
ver,
u
top
ia
is
n
ot
a
p
lace
bu
t
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
as
p
rop
ose
d
b
y
Ro
be
rt
Ow
en
T
he
se
uto
pia
s
are
b
ase
d
on
r
eli
gio
us
id
ea
ls,
a
nd
a
re
to
da
te
th
ose
mo
stco
mm
on
ly
fo
un
d
in
h
um
an
s
oci
ety
.
Th
eir
m
em
be
rs
are
u
sua
lly
re
qu
ire
d
to
fo
llo
w
an
d
be
lie
ve
in
t
he
p
art
icu
lar
re
lig
iou
s
tra
dit
ion
t
ha
test
ab
lish
ed
t
he
u
top
ia.
S
om
e
pe
rmit
n
on
-be
lie
vers
or
n
on
-ad
he
ren
ts
to
take
u
p
re
sid
en
ce
wit
hin
t
he
m;
o
the
rs
do
n
ot.
T
he
I
sla
mic
,
Jew
ish
,
an
d
Ch
rist
ian
i
de
as
o
f
the
G
ard
en
o
f
E
de
n
an
d
He
ave
n
ma
y
be
i
nte
rpre
ted
a
s
form
s
of
uto
pia
nis
m,
e
spe
cia
lly
in
t
he
ir
fo
lk-r
eli
gio
us
fo
rms.
S
uch
r
eli
gio
us
u
top
ias
a
re
oft
en
de
scri
be
d
as
ga
rde
ns
of
de
lig
ht
,
imp
lyin
g
an
e
xist
en
ce
fre
e
fro
mw
orr
y
in
a
sta
te
of
b
liss
o
r
en
lig
hte
nm
en
t.
Th
ey
po
stu
late
f
ree
do
m
fro
msi
n,
p
ain
,
po
vert
y,
an
d
de
ath
,
an
d
oft
en
a
ssu
me
c
om
mu
nio
n
wit
h
be
ing
s
such
a
s
an
ge
ls
or
th
e
ho
uri
.
In
a
sim
ila
r
sen
se
th
e
Hin
du
c
on
cep
t
of
Mo
ksh
a
an
d
the
B
ud
dh
ist
co
nce
pt
o
f
Nir
van
a
ma
y
be
t
ho
ug
ht
o
f
as
a
k
ind
o
f
uto
pia
.
In
Hin
du
ism
o
r
Bu
dd
his
m,
h
ow
eve
r,
uto
pia
i
s
no
t
a
pla
ce b
ut
a
sta
te
of
m
ind
.
A
be
lie
f
tha
t
if
we
a
re
ab
le
to
p
ract
ice
m
ed
ita
tio
n
wit
ho
ut
co
nti
nu
ou
s
stre
am
o
f
tho
ug
hts
,
we
a
re
ab
le
to
re
ach
en
lig
hte
nm
en
t. N
ew
H
arm
on
y,
a u
top
ian
a
tte
mp
t;
de
pic
ted
a
s
pro
po
sed
by
R
ob
ert
O
we
n
Th
ese
u
top
ias
a
re
ba
sed
o
n
re
lig
iou
s
ide