Utopian fiction, a genre originated by Sir Thomas More in 1516, attempts to expound political theory under the guise of fiction. The narration of these works is essential to the communication of political ideas, as the integrity of the political information conveyed hinges on the actual characterization of the narrator. If the readers' chief communicant is unreliable, then the particular utopia's viability as political theory suffers. While a trustworthy liaison between the utopia and the reader might be useful, an imperfect narrator may actually better serve the reader.
[...] Any “gorgeousness of apparel seemed shameful and reproachful (More, to the Utopians, because Utopus psychologically maneuvered his subjects to perceive jewels and gold as “either the punishment of bondmen or the reproach of infamed persons or else trifles for young children to play withal More's implication of English excess is more apparent when the Utopian ideal is juxtaposed with Hythlodae's own excessive habits of travel and zealousness. The narrator's zealousness is indicated not by any one specific praise he gives Utopia, but rather by the lack of any critical suggestions of possible flaws which he might witness. [...]
[...] But he, knowing his crime to be so great as extended to the loss of life, fought to defend that by force which he has unlawfully committed, whereupon the whole island was in a great hurly-burly, they being two great potent factions, the bandying of which against each other threatened a general ruin to the whole state (207). The stability of the already weakly implemented political structure is shaken by this event, itself an expression of the natural sexual inclinations of man which George Pines, if he had any courage at all, would have codified into his society. Instead, his descendents went so far in their reaction to George's suggestions [...]
[...] The political significance of Neville's Isle of Pines becomes clear in the second section, when the narration shifts from George Pines to his grandson William Pine. William has lived a life based on the hypocritical moral upbringing of his patriarch, and as prince has upheld the laws put forth by his father, Henry. Neville's social commentary rises to the surface in this confluence of contrasting social mores. Before his death, George Pines neglected to codify any actual laws beyond his vague, last minute suggestions of European and Christian ideals. [...]
[...] found also, by a little river . store of eggs of a sort of fowl much like our duck, which were very good meat, so that we wanted nothing to keep us alive (Neville, Having all necessities taken care of allows Pines to digress to more pleasurable opportunities, namely, sexual escapades with his newly established harem. “Idleness and a fullness of everything begot in me a desire for enjoying the women Separated from society, Pines' Christian values fall by the wayside. [...]
[...] Although or battle as a thing very beastly they do detest (More, under Utopian politics, most just cause of was provoked “when any people holdeth a piece of ground void and vacant to no good nor profitable use, keeping others from the use and possession of it which notwithstanding by the law of nature ought thereof to be nourished and relieved Again, the model of Hythlodae's inherent character flaw of idleness, representing More's England, is used to exemplify the superiority of the Utopian political regime. [...]
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