postmodernism, or the cultural logic of late capitalism essay
It is impossible to fully accept Hythlodaeus as More’s mouthpiece — although in Utopian language “he” means “I” — as More is deliberately ambivalent about his Utopia, not because he could not make up his mind, but because “politically, he could not be seen to endorse a particular standpoint” (Brotton 56). It is intriguing to conceptualize — when “Hythlodaeus means ‘dispenser of non-sense,’ Utopia means ‘not place,’ Anydrus (the name of a river) means ‘not water,’ and Ademus (the title of a chief magistrate) means ‘not people’” (Turner xii) — what is the cultural valence of More’s ironic take on early-modern travel narratives, and what are its relations to an individual’s private agency to imagine and reorder reality through stories of travel and spatial displacement.
220–231.
The ultimate fictive nature of the text exposes the fiction of the self created through travel narratives — which always formed an integral part of the individual subject formation — whenever it sought to claim its selfhood by describing and inventing geographically disparate Others.
25–49. The Utopians’ subject constitution is premised on the artifice of appropriating multiple stereotyped representations into one composite spatial Other. Frye, Northrop. What comes forward as a pervasive principle in such arguments is the immediate corporeality of pain and pleasure of the individual subject as a direct quotient of privately felt sense perceptions that would later become major instruments in purveying knowledge and truth for Montaigne. “The Frontiers of Utopia.” Utopias and the Millenium. Ironically, More too is painfully aware of such eyes on himself and as a consequence, the pretence of second-hand reporting can indeed be construed as a protective technique that More avails himself of (Turner xiv).
The heteropatriarchal family in utopia is central to its functional modus operandi, quite unlike in Plato’s republic where marriages are controlled by the government and one woman can be married to many men. . The way More as an author tries to unauthorise his text, can not only deceive some “fathead who said he did not see why More should be so much admired for his Utopia, since all he did was write down what somebody else had told him” (Turner xiv), but also should keep the intelligent reader on guard regarding the “reality” he plays around with.
Hythlodaeus’s voice acts here as the escape route for securing More’s privacy by being the product of his own creative impulse.
Prevention of pre-marital sexual intercourse is given extreme importance by the utopians by putting into effect stringent laws against it. . The Renaissance: A Very Short Introduction. The flux that lies at the heart of this early-modern enterprise is one that emblematizes displacement of meaning at multiple levels: “displaced letters, displaced names (displacing their significations) — a displaced map displacing all maps and really finding none — Utopia as process is the figure of all kinds of frontiers, displacing, by the practice of its travels, all representations, secretly duplicating any kind of real geographical voyage and any kind of historical and temporal change” (Marin 16).
Strikingly, his arguments combine compassion with prudence as he tries to demonstrate how widespread poverty should be addressed first instead of punishing the thief who mostly steals out of want and scarcity of basic amenities of life resulting from under-utilization of human labour and natural resources.More’s veiled reformist spiritual zeal comes to us filtered through Hythlodaeus’s tale of the utilitarianism of the non-Christian Utopians that can be paralleled with the “thrust of the utilitarian Englightenment, protesting against the needless, senseless suffering inflicted on humans in the name of . JSTOR, JSTOR, www.jstor.org/stable/40969973. Ed. Author : Fredric Jameson File Size : 75.56 MB Format : PDF, ePub, Mobi Download : 726 Read : 448 . The reader can readily locate the socio-political evils that Hythlodaeus talks about, but being unable to contextualize them except as veiled references farther veiled by the interventions of the dramatic persona of the author himself from within the text, he perceives the reality as confused and dislocated.Utopia’s relevance today cannot be appreciated if we try to put it in the straitjackets of either communism or Catholicism, but taken as a spontaneous overflow of intellectual high spirits, a revel of debate, paradox, comedy and above all of invention which starts many hares but kills none (Rengasamy xxxii), the text remains one fraught with complexities of consciousness resonating with the modern concerns of privacy, family, utility, religion and identity.
I have argued elsewhere that all isolated or discrete cultural analysis always involves a buried or repressed theory of historical periodization; in any case, the conception of the ‘genealogy’ largely lays to rest traditional theoretical worries about so-called linear history, theories of ‘stages’, and teleological historiography. This statement takes for granted the intrinsic hedonistic bent of mind of the common man, inclined more to pleasures than principles. The paradox of this situation can best be identified by locating how More himself paid with his own life for the degree of surveillance that haunted Renaissance England, where even his silence on the issue of Henry VIII assuming the position of supreme head of the Church was treachery enough to be awarded a death sentence.
It mimics travel narratives only to self-consciously introduce an imaginative strand in its traditional yarn. 357–372. But Utopia does more than passively participate in myth-making.
The historical moment at which More was negotiating with Plato’s past ideal had much impact on the ideas that he explored in Utopia, if not unambiguously advocated.
xi-xxiv.This website uses cookies to provide you with the best browsing experience.This website uses cookies so that we can provide you with the best user experience possible. JSTOR, JSTOR, www.jstor.org/stable/201866. By emphasizing the dependence of the individual’s actions on the social system that s/he constitutes, Hythlodaeus almost anticipates a poststructuralist concern that seeks to contend that subjects are not the autonomous creators of themselves or their social worlds; rather, subjects are embedded in a complex network of social relations (Namaste 221).
Chapter 1.
1990 "Spatial Equivalents: Postmodernist Architecture and the World System,"
Translated by John Viertel, Beacon Press, 1973. 4th ed., vol.
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