Jools has been an online writer for over seven years. His articles tend to focus on pop culture and the rock industry.
Utopia: An English Renaissance Book Written In Latin
Thomas More’s Utopia is in many respects a typical product of Renaissance humanism.
In fact, we might argue that due to its publication in the sixteenth century it provides a later example and certainly one much more likely to have been influenced by the half century of Italian and Northern European humanism which predates it.
Utopia bears all the signs of a humanist interest in the classical languages and forms and, like Erasmus The Praise of Folly and Valla’s On the True and False Good was preoccupied with ancient philosophical views on ethical values.
It is written in Latin with numerous allusions to classical Greek as well.
The Ideal Modern Commonwealth But With Ancient Influences
Its subject matter, the ideal commonwealth, had its origins in two classical works, Plato's’ Republic and Aristotle’s Politics.
Both Erasmus and More were admirers of the Greek satirist Lucian, and in its introductory sections, Utopia is loaded with the kind of satire, irony, and wordplay one might associate with that ancient writer.
What makes the work even more typical of Renaissance humanism is its concentration on applying classical ideas to contemporary society and politics.
In this respect, More could be said to be like Bruni, who believed the application of ancient political ideas would create the ideal state.
Utopia is, in many respects, a hybrid of humanist thought.
It is both a pithy, satirical but ultimately serious hypothesis of an ideal commonwealth, broached in classical language and form, and a disguised critique of the social inequalities of sixteenth-century Europe.
As a humanist, he framed Utopia as the philosopher's example of what is good for mankind, but as a realist, he knew that it would take more than classical ethics, humanism, and, for that matter, religion to change his own society.
It is no accident that Raphael Hythloday, an “angelic fool,” is the narrator of Utopia and that the character More is the dubious recipient of his tales of Utopia. Perhaps both characters represented the real Thomas More, a humanist idealist and sceptical realist.
More's Influences: Fellow European Humanists
Desiderius Erasmus hugely influenced Thomas More. The two friends hugely admired the Greek satirist Lucian. More had introduced Erasmus to the writer and the influence of this can be seen in The Praise of Folly. In one fundamental respect More and Erasmus are very much alike. That is in their insistence that correct Christian ethics were essential to Renaissance society.
The Praise of Folly bears all the signs that Erasmus truly believed that Christian ethics offered the best values system for his age. Like More, he begins his book with a debate on what constituted the “good for man” and then investigates the various Greek philosophical schools on his way to suggesting that none on its own is good for man.
Behind all their work was the humanist desire for progress.
His choice of Lucian’s texts to praise makes it clear that he has an underlying desire to address contemporary issues. More needed to recreate his understanding of the ancients in a modern context.
More diverges from this path in his fictional account of the ideal commonwealth. Erasmus and Valla, and for that matter, Bruni, all seem grounded in their own environment. More’s Utopia is deliberately a further remove geographically and socially from Europe, a gently fantastical fiction or wish fulfillment but always with a serious message.
It offered More the opportunity of apparently objective opinions and allowed him to suggest ways in which this “ideal” place with its society ran according to philosophical reason could be juxtaposed into sixteenth-century Europe.
Was Utopia About Being a Good Christian?
More’s underlying aim, it could be argued, was a concern for public morality and the corruption by mortals of Christian ethics.
Utopia was a land where everything was done and achieved for the common good and these were Christian precepts. The main difference in Utopia is that reason is insufficient.
For all of Hythloday’s idealisation of Utopia some of its social practices, such as euthanasia, show exactly what happens when reason is stretched beyond its limits.
The common good was admirable, and in sixteenth-century Europe (particularly Italy), More saw the kind of society formed when wealth, pride, and envy reigned.
His own society reflected this. He was a wealthy man himself, but at heart, his conscience led him to desire a life of simple Christianity. Utopia is free from the effects of More’s society, and its “commonwealth” is arguably its most attractive feature. By closer readings of Italian humanism, we need to ask whether this idea was typical of all Renaissance humanism.
Italian humanists were steeped in a reverence for the ancient classical past, and the Roman era particularly was obviously of huge interest due to its geography.
In his book On the Inconstancy of Fortune, Gian Francesco Poggio searches among the debris of ancient Rome and refers to his and his friends' concern to rediscover “the art of right living”.
Four years before this, Leonardo Bruni had inferred in his preface to his book The History of the Florentine People that Roman laws, customs and politics provided an example which the Florentines of his own time were emulating.
Bruni and Poggio had different concerns, but the classical influence was essential for both to understand not only their own age but also the influence of their own work on the future.
Lorenzo Valla, writing at about the same time as both these men took his interest in the ancient texts to more practical lengths and used the ancient forms to deliver stinging rebukes on what he saw as the corrupt elements of his own society.
In this respect, Valla is arguably a link between Italian and northern humanism. His influence on Erasmus was, in its turn, possibly accountable for More’s work.
Self Fashioning: The Courtier and The Prince
Humanists in Italy also held powerful positions in political life and at court.
Castiglione’s The Courtier emphasises the need of courtiers to be useful to their masters and respected for their usefulness by others. Machiavelli would take an opposing position with his novel The Prince; these books tell us that life at court was gaining importance, whether you were a courtier or master of your subjects. Castiglione's book in particular, emphasises the life of the ambitious man at court.
It seems to emphasise a “code of practice” for the aspiring “upwardly mobile” man at court.
More’s own position remains enigmatic. On the one hand, he was a pious, devout Catholic, and Utopia is arguably an exercise in criticising a society without a correct Christian standard by which to live. On the other hand, he was an ambitious statesman, but unlike Castiglione’s model, he was a reluctant courtier, his conscience tested by human and spiritual tensions.
The call to public office also placed huge pressures on a person, sometimes spiritually and morally.
More is an example of such an individual. His writing, his religion, his work as both a lawyer and politician, and his rise to high office must have created tensions which were peculiar to the era in which he existed. Of course, his later stance over the succession to the English throne saw all these tensions seemingly implode in events beyond his control.
More's Utopia remains an enigmatic text because of these tensions and because it was written before his rise to power. It could be argued that all humanists began by looking to the past with a sense of awe and a belief that they could emulate the ancients because their own culture and society were receptive to change. They translated ancient philosophy and tried to transplant it into their own society.
The End of the Middle Ages: The Importance of Moral Philosophy
Moral philosophy was an obvious concern among humanists from Valla in the fifteenth to More in the sixteenth century.
One cannot help but admire Valla’s work for its style and its incisive debate.
Yet arguably, the chief historian of the Renaissance, Jacob Burckhardt, reflects little on this type of text in his own book, The Civilization of the Renaissance in Italy.
It is intriguing to find that he is more interested in Castiglione’s The Courtier because of what it offers on the social and cultural details of the Italian courts.
Whilst this work is of interest, it could be argued that it is one-dimensional in its subject matter and that Burckhardt would have been better served by other texts which displayed something of the humanist interest in ancient philosophy and its application to the Renaissance.
He seems reluctant to offer philosophy any kind of influence and reflects that whilst Aristotle was considerably influential on the educated Italians, the ancient philosophies, in general, had a “slight” influence.
As for the Florentine philosophers like Ficino, he suggests a minor influence only aroused by the “special growth and development of the Italian mind”. This leads us back to northern humanism, which Burckhardt suggested owed its influences to Italy alone.
It seems clear from works like Utopia and Erasmus' The Praise of Folly that northern humanists held their own agenda though they existed within a tradition of humanist interest in ethics and morals. Their work can and should be seen in context to their own concerns though they share many Italian humanist concerns.
Burckhardt’s concentration on form rather than content helps to disguise the considerable work done by humanists in the north and south during the Renaissance. Works like Utopia have “stood the test of time”, a prerequisite of Burckhardt’s sign of greatness.
Arguably, his concern for art far outweighs his concern for political and social change. Utopia reveals to a twenty-first-century readership the possible concerns of a sixteenth-century statesman and leads us to wonder about what prompted More to write such a complex and thought-provoking book.
Utopia has been read by later generations with a sense of perplexity. In its own age, it was understood by men like Erasmus and Peter Giles because of its relevance to contemporary religious and social issues. There’s a strong argument that one needs to be “in the know” to truly understand it.
However, if looked at in the same light as On the True and False Good, The Courtier, The Prince and The Praise of Folly it represents a tradition among Renaissance humanists to understand ancient ethics in the context of their own societies.
These texts represent an influential body of work that offers insights into the moral issues of the Renaissance and can’t be ignored. The Renaissance was not just about art and sculpture, but about people too.
CatNinja on September 05, 2017:
Nice article Jools it is really good thanks man this helps out if you are doing a project. Wish ya luck
Kristen Howe from Northeast Ohio on May 06, 2016:
You're welcome Jools. It was real good.
Jools Hogg (author) from North-East UK on May 06, 2016:
Kristen, many thanks for your comment - this began life as an essay for uni but I really enjoyed researching it and it turned into a hub!
Kristen Howe from Northeast Ohio on May 06, 2016:
Jools, this is a well researched and thought out article about Thomas More and his book Utopia. Very interesting to learn about him and how he wrote the back. Congrats on Editor's Choice back in 2013.
Diana Strenka from North Carolina on November 22, 2015:
I love this article. Thomas More - such a captivating figure. Humanist, but burned people at the stake. The contrast!
Jools Hogg (author) from North-East UK on June 13, 2013:
Audrey, thanks so much. It began a long time ago as an essay which I thought might make an interesting article - it's amazing that literature took second place to art in the Renaissance, Thomas More had such an amazing (and fatefully sad) life, Utopia is his literary gift to the English literature tradition and he deserves recognition for it, it was ahead of its time.
Audrey Howitt from California on June 12, 2013:
Jools this is an amazing article! So well done!
Jools Hogg (author) from North-East UK on May 17, 2013:
Nell, many thanks for your comment - I love the sound of Stravaganzi - why can't we all do it! And having considered teaching history, I can tell you the best way to engage people in it is through artefacts - artefacts bring an era to life so well and I think doing this for children is an amazing way to get them to engage with history. A history teacher at my old school used to do a lesson about a Greek soldier at the battle of Marathon, bring out his spear, his shield, show maps of the area, old monuments and then talk about his letters home to his mother in Athens, taken home by those returning home from battle - how bad things were at war and then as she dug in the chest, she said "what's this - it looks like a letter", the kids were completely in thrall by then and wanted to read his letter that did not get home to his mother - all with a bit of trickery and artefacts!
Incidentally, in a similar vein is a really funny short story by Woody Allen where he discovers the ability to become a character in any book he chooses - he goes into Madame Bovary (cos he fancies her) but something goes wrong and she ends up in Manhattan with him in his own time - it is very clever and very funny - I must try to remember the title :o(
Nell Rose from England on May 16, 2013:
Hi Jools, this was a fascinating read. in a nutshell really it goes to show that even though people back then had to live within a certain society, i.e. the Christian faith above all else, others had the mind to change it as they knew best, through art and writing etc. I am actually reading a great series of books, meant for children believe it or not! but its about a time travel idea called Stravaganzi, its main story is that kids go to an antique shop and by accident pick up a statue, or book, and when they sleep they 'go' to 16th century italy. Even though the names of the towns have changed its obviously about the main cities and towns, Florence, Venice, etc. and its really interesting because it incorporates all the ideas and philosophy of the time, why they do things, how they get in trouble with the church and so on, so this was perfect reading for me! voted up and shared, nell
Jools Hogg (author) from North-East UK on May 13, 2013:
Paula - don't be fooled :o) I left school with very few qualifications - just messed about the last two years. I went to Uni as an adult learner when I was 35 years old - just goes to show you though; I was an ordinary girl from a council estate ('the projects') who done ok :o)
Suzie from Carson City on May 13, 2013:
I see....you are one of those High Honors, Genius Students!!! Of course, I've always sensed that about you Joolsy-Woolsy.....but you blend well with us class clowns!! :) LOL.....miss you guys.
Jools Hogg (author) from North-East UK on May 12, 2013:
Paula, great to hear from you :o) This hub was inspired by an essay I wrote in my honours year at Uni but I'm going to tweak it I think - too many words, it needs to be a bit more upbeat. I found it on my computer and got interested in it again after seeing something about More on TV. Thanks so much for reading it and being so encouraging!
Suzie from Carson City on May 12, 2013:
Jools.....This hub is amazing. You are the ultimate scholar, girl. I am so very impressed with how beautifully you have created this presentation. Tell me, is this merely a personal interest for you, or was it part of your education, in terms of your major?
I thoroughly drank every word of this, with interest and enthusiasm.....which is directly due to your incredible writing talent...because I never thought of myself of having interest in this before reading this fabulous hub. BRAVO!! ..UP++++