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A Brave New Worl…err Place

    To achieve equality has been a goal sought by various organizations and populations for ages in hopes of having a better world. A novel idea it was and it was definitely furthered during the enlightenment era by those bothersome philosophes, especially Locke. What these imbeciles did not comprehend was the fact that humans are inherently different and therefore unequal. Hierarchies must exist to maintain order, which Huxley (not Julian or Thomas Henry) manifested in his cynical view of a Utopia. Without such steps an ideal society could not possibly exist. Sir Thomas More, the progenitor of an ideology of this type, exemplified the loss of individuality in return for equality in his semi-egalitarian society in Utopia. Yes, the Utopians were only semi-egalitarian for even in their pseudo-communistic environ there was hierarchy. This hierarchy was rather prevalent in the fields of politics and family, while the “equality” aspects were personified in economic outlets.
    Politics is the great alienator of all humanity, and even the “great” Utopians did not escape its severity. With politics the Utopians’ egalitarianism suffered quite a blow for in it a hierarchy was established. An argument can be made that everyone had a chance to be elected and most everyone served, but the fact still remains that while in office the officials had greater power than the common folk. The Syphogrants had the power to elect the prince, and also held power over the overall population (More 32). Over these men of elevated status were the Tranibors, which oversaw the actions of their lesser associates (More 32). They a elected prince out of four candidates who ruled for his lifetime and was not subject to subsequent elections, which effectively made him higher on the hierarchy ladder than his buddies, both the Syphogrants and Tranibors (More 32). These types of relationships were rather reminiscent to Confucian ideals, but there was another that seemed, oddly enough, like something out of the enlightenment era, checks and balances. Montesquieu would have truly been proud of More’s implementation of this; having two council members that are Syphogrants discuss decisions their higher ups (More 32). Also, very important decisions were brought to the council of the whole island, much like a true democracy (which, in reality, could never exist) (More 33). In the political arena there were also the impositions of foreign and domestic policy. In war (foreign policy) they would send the bloodthirsty Zapolets, which were apparently thought of as inferior, to eradicate their opponents (More 67). A sort of hierarchy was established by this for the Utopians acted as the master who used their men well and remunerated them admirably, while the Zapolets gladly assented to their subservience not so much as raising hand against their “benevolent” masters and happy with their payment. In a sort of domestic policy, travel out of the land was somewhat limited. Well, not really limited per se, but the adventurers had to ask for permission, which was usually granted but could have possibly not been (More 41). The possibility of such a request to be denied gave those with the authority to grant it more power than those who asked for it. This pyramidal political pillar effectively realizes inequality in Utopia.
    As with Confucianism, family relationships were strictly hierarchal, and also patriarchal. At the highest level of this structure was the father (or husband). He was the proverbial ringleader and not only had the power but was expected to put his woman in her place, which is typical of old European societies like the Britain of More’s era. Also, as the alpha wolf he power over his progeny as well (More 59). The wife, at a slightly lower level than her mate, was obligated to obey her husband. But along with that came the power to impose her will on her children (More 59). Now, the children were like the plebeians of Utopian families. They had to obey their parents’ every whim without complaint. Children had no right to protest their progenitors’ demands or any other rights in the family for that matter (More 34). Family has proven to be quite the tyrannical post for Utopians, as with other civilizations, since it is extremely structured with much power lying at one end and no power at the other.
    Contrary to politics and family, economics provided an outlet for More’s egalitarian vision. Essentially, the economic system was communism before Marx and lacked the corruption of the USSR. Everyone partook in manual labor for six hours a day, everyone had a job, and everything belonged to everyone (well, except mates, which may not have been such a horrible idea) (More 37). The whole of the populace was welcome to take what food and materials they needed for survival (More 40). Everyone got what they needed, and though it may not have been the same as the portion of another all were satisfied and did not abuse each other’s trust. It worked well and people were happy, but it neglected human nature, which Hobbes describes as the propensity of a person to do something to further oneself even though it is detrimental to the public, but that is beside the point. Anyway, along with the whole everyone has a job deal everyone dressed the same. Congruent dress does something, but what exactly I do not know. Kind of like the purpose of the class I am writing this for.
    The political structure, familial construction and economic outlets fully illustrate the semi-egalitarianism and sort of hierarchy in More’s master (only) work. Utopia was neither egalitarian nor hierarchal, which is rather representative of More’s pathetic indecisiveness due to the ambivalence between his high social status (which caused him to lean toward a hierarchal society) and his maddeningly repulsive piety (which caused a slight shift toward equity), which reminds me of Darwin’s half-heartedness toward the latter parts of The Origin of the Species. More was apparently a deluded individual who did not have the benefit of reading Nietzsche and had quite the moral dilemma i.e. choosing between religious ideals and or ones regarded by his class. The fact that More was torn and that he was an undoubtedly disturbed individual has no actual bearing on whether or not his illusory nation possessed true equality or not, as little bearing, in fact, as writing a first draft has on the quality of the final in an illusory (superfluous) class such as Great Ideas.

Any forum is the correct forum to discuss (lament about) various grievances. Those exposed to concerns in any forum must simply take note of them seeking to find proof their validity or lack thereof.