title

Contents
Introduction…………………………………………………………….3
1. Life of Thomas More and his philosophical views………………….5
2. Thomas More's "Utopia" and society………………………………..9
3. The philosophical content of Thomas More's "Utopia"…………….14
Conclusions……………………………………………………………18
References……………………………………………………………..20
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Вступ
Thomas More is one of the most influential philosophers of the
Renaissance. His philosophical views were innovative, representing something
completely new and unique. He can be considered a true innovator, because his
philosophy was truly utopian, just like the title of one of his most important
works, Utopia.
In general, Thomas More is known all over the world as the author of this
work, as he had a huge impact on the development of society and philosophical
views of that time. His work is centred on a utopian society that lives by special
laws. The people in Utopia are completely different from the people in the
world we are used to. At first, it may seem that this work is a work of fiction in
which the author decided to create a fictional society, but in fact the meaning of
the work is much deeper than it may seem. Thus, his work is centred on a
special society, which in fact represents the author's views on English society
during his lifetime.
In general, Utopia implied that people do not have private property, so it
cannot be a real solution to correct existing social injustice, since it is
impossible for all people to be good. People are always entangled in sins such
as greed and pride. Furthermore, being inspired by Greek ideas and using
rational thinking for the good of people makes Utopia a humanistic fiction that
More uses as a means in the form of entertainment to help people redefine
themselves and become better Christians.
Given the profound philosophical issues that the author addresses in his
work, this topic is relevant. From the theoretical point of view, this study is
important because it will allow us to reveal the issue of Thomas More's
philosophical views on society and the peculiarities of his utopian views. On the
other hand, the applied significance of the study lies in the fact that it provides
important information that can be used in future research and for comprehensive
development in general.
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The purpose of the study is to analyse in detail the philosophical themes

of Thomas More's Utopia.
The objectives of the study are:
1) to study the peculiarities of Thomas More's life and the background of
his philosophical views;
2) to analyse the work of Thomas More and determine the peculiarities of
its main theme - society;
3) to determine the essence of the philosophical issues of this work.
The object of the study is the work of Thomas More "Utopia".
The subject of the study is the philosophical themes of this work.
Theoretical methods used in the study are analysis, synthesis, and
generalisation.
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1. Life of Thomas More and his philosophical views

More, Thomas (More, Sir Thomas - 07.02.1478, London - 06.07.1535,
ibid.) - English thinker and politician, writer. More is the author of the famous
novel "Utopia", which marked the beginning of the utopian genre. The future
chancellor of Henry VIII was born into the family of a legal scholar, John More,
the son of a glover who was knighted by the king. After finishing school at St.
Anthony's, he was sent to the home of the Archbishop and Lord Chancellor Sir
Morton, who had a significant influence on his pupil's fate. Morton predicted
that Thomas would become an "extraordinary man" and sent him to Oxford
University, where More became a student of the first English humanists Linacre
and Grocin. In the house of Sir Morton, More heard stories about the reign of
Richard III and later composed his biography, which exists in Latin and English
versions. It was published in 1543, after More's death, becoming a source for
Shakespeare's chronicles and influencing subsequent English historiography.
After graduating from the New Inn and Lincoln's Inn law schools, More
was ready to enter the clergy, but changed his mind and became a lawyer. This
helped him to get to know the life of English society. In 1504, he was elected to
Parliament, where he proved himself to be an uncompromising and fair man.
After the death of Henry VIII, he was appointed assistant sheriff of London.
In 1499, More met the great Dutch humanist Erasmus of Rotterdam. The
acquaintance took place during the latter's visit to England. During his next
visit, Erasmus stayed at More's house (1509). In a letter to the German humanist
W. von Guten, Erasmus wrote about More. In his description, he emphasised
that More adhered to one of the most important requirements of his time: to
avoid excess in everything. "He is not distinguished by his physique and
constitution," Erasmus wrote, "and yet he cannot be said to be small in stature,
for in all parts of his body he has such elegance that one could not wish for
better. He is white-skinned, and his face tends to be more white than pale, with
a rare blush. His hair is brown - dark, with a light tint, or, if you prefer, light
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with a dark tint. His beard is not thick. His eyes are grey-blue with speckles,
which indicates a gentle character, and the British are especially fond of such
eyes... The expression of the face, in accordance with the character, is open and
full of cheerful friendliness, ready to laugh on occasion; to tell the truth, it is
rather joyful than haughty and serious... But his hands are peasant hands... His
speech is surprisingly expressive and intelligible... He likes simple clothes and
does not wear silk, velvet, or gold chains, unless he has to wear them for
business. His indifference to ceremonies is worthy of wonder." Erasmus worked
with More on translations of Lucian's dialogues, and together with like-minded
people More participated in the compilation of textbooks for grammar schools
that were opening in England at that time. There was an atmosphere of
friendliness and mutual understanding around More. During his conversations
with More, Erasmus came up with the idea of The Praise of Stomping, which he
dedicated to M.
More devoted his leisure time to literature. In his youth, he wrote poems
and comedies, composed epigrams, wrote poems in Latin about children, his
youthful love, and created everyday sketches. More began work on Utopia ("A
fruteful and pleasaunt worke of the beste state of publyque weale, and of the
newe yle called Utopia"). The Latin text was published in 1516, the English
translation - in 1551. Living in the era of great geographical discoveries, when
new lands appeared on maps, More invited readers to join one of the
expeditions and meet the inhabitants of his fictional state, the Greek name of
which "utopia" is a play on the similar sounding words "non-existent country"
and "blessed country". Thus More opened the "island" tradition in English
literature.
The participants of the expedition described by More are real people who
lived in reality. Among them are the author himself, his patron, Cardinal
Morton, the Dutch humanist Peter Egidius, the traveller Amerigo Vespucci, and
Egidius's friend Raphael Gitlodey, from whose point of view the story is told.
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Many readers believed in the reality of the events described. The method
employed by More has its origins in the tradition of famous hoaxes in literature.
In his book, More expressed his thoughts about an ideally organised state
and thus contributed to centuries of reflection on a happy social life. His views
were certainly influenced by the legends of the "golden age" and the ideas of the
ancients. More mentions Plato and the "communism" of the first Christians. A
hypothesis has been put forward that the data on the communal life of the Slavic
peoples had a certain influence on Utopia. It is believed that stories about the
life of the Indians also played a role.
All the inhabitants of Utopia must work to the best of their ability. Their
coat of arms is intertwined with a sickle, hammer and wheat ears. They despise
money. In their country, only children's toys and night pots are made of gold.
Raised in reasonable moderation, they receive clothing and food as needed.
Many will write about the controversy of such judgements later. But it is
precisely this controversy that makes us reflect on More's book. There are lines
in Shakespeare's King Lear:
"For the beggar is the last, and in poverty he has some joys.Do not give a
man more than he needs, and you will make him equal to an animal."(Trans. M.
Rylsky)The happiness of Campanella's ideal City of the Sun will be built on a
limited and equal distribution. Thoughts about a justly arranged society will be
found in the chapters about the Abbey of Tellem by F. Rabelais, reflections on
the "golden age" by Don Quixote, F. Bacon's "New Atlantis", chapters about the
kingdom of Brabdingnag by J. Swift, and "News from Nowhere" by W. Morris.
The development of More's ideas and disputes with them will lead to the
emergence of a whole layer of "utopian" literature, and in the XX century will
cause the emergence and development of the dystopian genre.
More's reflections combine journalism with fiction, flavoured with vivid
creative fiction, grotesque depiction of a number of situations, sometimes with
8

everyday life. The writer describes the everyday life of utopians, which
reinforces the impression of authenticity and non-fiction.
In 1521, Henry VIII invited More to court and granted him a knighthood,
and in 1523, on the recommendation of the king, M. became Speaker of
Parliament, then Chancellor of the Duchy of Lancaster, and in 1529 -
Chancellor of the Realm.
More's uncompromising attitude did not allow him to support the king's
policy towards the Reformation. More's views were in conflict with Luther's
teaching that man has no freedom: no will and no predetermined fate for
everyone. 1532 р. More resigned from his post. The fact that Henry VIII had no
children in his marriage to Catherine of Aragon contributed to the acceleration
of the Reformation in England. Dreaming of an heir, he appealed to Pope
Clement VII in Rome for a divorce to remarry Anne Boleyn. When the divorce
was denied, he declared himself the head of the Anglican Church. More did not
support the king in this, considering his actions to be illegal. The king needed
the approval of a man known throughout Europe. More was arrested and
executed in the courtyard of the Tower on 6 July 1535. During the execution,
More behaved with dignity and even joked with the executioner. In 1886, More
was canonised.
After More's death, his book was translated into Italian in 1548 and
published in Venice. In 1637 it was published in Cordoba in Spanish. Lesia
Ukrainka noted in her article "Utopia in Fiction" (1906) that More, unlike Plato,
"put his collectivist ideal on a democratic basis" and, thanks to his "vivid
pictures," became "on a par with the best fiction writers of the modern era."
"Utopia was translated into Ukrainian by I. Sharovolsky (1931) and Y. Kobiv
(1988).
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2. Thomas More's "Utopia" and society

Utopia presents many themes such as wealth, power, slavery, and causes
of injustice. The overarching theme throughout the book is the ideal nature of a
Utopian society. In Utopia, there is no greed, corruption, or power struggles due
to the fact that there is no money or private property. There is very little
hierarchy and everything is held in common where everyone’s needs are
supplied.
Utopia is based upon the idea that money corrupts the government and
destroys justice and happiness in society. Hythloday points out that even the
wealthiest of men still are not happy because they are too worried about
securing and increasing what they have. They leave the rest of humanity
without the means of meeting ends, leading to injustice, misery, and ultimately,
crime.
The search for justice is highlighted throughout the novel. They shine a
light on the fact that they injustly punished theives by using the death penalty,
up until the 19th century in England. Hythloday argues that theft is not a crime
that should result in such a cruel punishment as death; a punishment should be
equivalent to its crime. Hythloday also shows us the tendency of the law to
protect the interests of the upper classes and, in turn, oppress the poor.
10

Picture 1: Thomas More

Firstly, More shows the problems that England has during the 16th
century by directly pointing them out and presenting Utopia as an ideal model
of a country that is flawless. More relates England and Utopia by making them
similar with the same number of city-states, dimensions and distance to the
equator (Ackroyd, 1998). It was also mentioned that Utopia’s capital city had
similar topography as London. This shows how More is imagining his ideal
version of England. Furthermore, the book discusses the flaws of society
happening at that moment numerous times, such as how “most princes devote
themselves more willingly to the arts of war than to the good arts of peace.” and
how the rich landowners would change their business for their own advantage
and not caring for the laborers who lost their job because of it. With this, More
criticizes how the English is blinded by their own greed that individualism
becomes conventional, resulting in Oligarchy in the society where the rich
becomes richer and the poor become poorer. Besides pointing out the problems,
More analyses them as well by stating it through Hythloday’s argument that
“Poverty is the principal reason for theft” and that the severe punishment for
theft did not stop people from stealing. Moreover, More quips England by
drawing attention to the good elements Utopia has which are opposites from
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England’s. “[N]obody sits around doing nothing”, “[t]hey don’t wear people out
by keeping them hard at work from early morning till late at night like cart-
horses” and they don’t “waste their time in idleness or self-indulgence”. In this
part of Utopia, More is basically pinpointing how the English are lazy, but the
ones with power are treating their inferiors like slaves. Therefore, Utopia is
shown as a perfect version of London to criticize England.
Moreover, Utopia suggests suppressing private property to help justify
the society, but it is actually impossible for it to be effective if put into practice.
According to More (Utopia, ex. 66), “there can be no equitable or just
distribution of good …. Unless private ownership is completely suppressed.”
More is arguing through Hythloday that the only solution to the social injustice
is banishing private property. However, he, later on, says through the character
Morus that if individuals are not motivated by ownership, then they will become
lazy and they will depend on others. When this happens, then there will not be
enough production. To further prove this point, Wilde objects on the
abolishment of private property by stating that it will cause social chaos because
there are no authority respected and there will be endless bloodshed. This is
because what individuals have gained cannot be protected by them, rather
becomes public property. Therefore, we can understand Logan’s argument that
“It is impossible to make everything good unless all men are good.” Unless
people are not caught up in their own greed, then having all properties to be
public will not be any challenge. People can respect each other, help each other
without expecting benefits and work for the community. However, realistically,
humans are always tangled up in sins and are always trying to satisfy their own
pride, so Logan continues that theoretically, the perfect commonwealth can not
be created, “let alone in practice.”
Furthermore, Utopia presents as a humanist fiction because we can see
how More uses humanist ideas in the book and how it is heavily influenced by
Greek theory. According to Brotton, Utopia was written: “in direct imitation of
12

Plato’s fashionable treatise on an ideal state, the Republic.” More wrote Utopia
as a reordered society, diminishing the flaws in real life, which is the style of
Greek theory. Furthermore, Utopia was also inspired from ideas in Greek theory
such as when he reorders the society, he has focused on the absence of private
property, an aspect taken from the Republic. More also apply “rational analysis
to the design of a self-sufficient society-with no functionless parts, no
layabouts”, another view from the Greeks. Besides that, there are humanist
ideas where More emphasizes on rational thinking in certain aspects of Utopia.
For instance, euthanasia and divorce are allowed in Utopia (Brotton, 2006).
Both of these are examples that contradict with Christianity, the common
religion then. However, humanists would allow them because it is for the
people’s good and wellbeing. There are also ideas in Utopia that are obviously
humanist, such as when Brotton mentions “all things are held in common” and
“no men are beggars”, and ideas that are concealed, like when Priests are
responsible of education in Utopia. This shows how education is highly valued
because priests who are responsible in religion also become responsible for
education.
Lastly, Thomas More wrote Utopia not with the main purpose of
entertaining, but with entertainment as a device, he wants to help people reflect
on themselves and see that Christianity is a good religion that teaches humanity
ideas and how to be a good human being. Firstly, we are informed that Utopia is
inspired from the Bible, alongside greek philosophy. Based on Ackroyd, there is
“a special reference to Acts of Apostles, where ‘they had all things common.”
More is going against the stereotype that religion and humanism goes against
each other. Instead, he is using religion as a foundation of his book that
highlights humanistic values. Furthermore, “He wanted to make points about
the degree of harmony between a purely rational polity and a truly Christian
one”. Hence, we can see more trying to convince the reader that there are good
and rational elements that Christianity teaches. Logan also states that according
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to More, “Utopia is not ideal because it’s not Christian.” More is also trying to
tell people, especially the English, that they should have lived selflessly like the
utopians or better than the utopians since they have been exposed to
Christianity. As a matter of fact, More wants the readers to use Utopia as a
handbook for learning (Boesky, 1996) and a device to reexamine themselves
and society that teaches not to be too individualistic. Instead, they should
contribute more to society and not be slaves of greediness. However, the best
way to get people to read this ‘guide’ is to give it in the form of entertainment
for “a fiction smeared with honey, might a little more pleasantly slide into
men’s minds.”. For this reason, Thomas More invented Utopia, so that people
can improve themselves without being directly told to.
To conclude, Thomas More invented the ideal society which is Utopia is
because he wants to point out the problems of 16th century England where the
people are selfish and obsessed with their own richness and power by making
Utopia physically similar, but a good version of England, so that More could
show the flaws of England directly or by quipping. However, Utopia cannot be
an ideal solution to the actual society because it practices the absence of public
property, which can only be effective if everyone is purely good and selfless.
Unlike utopians, it is inevitable for real people to sin because none of us is
perfect. Being inspired by the greek philosophy, Utopia centers on the humanist
idea that people should live for others to have the best outcome for themselves.
Thus, Utopia is purposed to be a guide for the people to be better human beings
and to give perspective to the humanistic side of Christianity.
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3. The philosophical content of Thomas More's "Utopia"

The main philosophical theme of the work, in general, is aimed at
studying the problems of society, which have a very deep philosophical content.
Therefore, by examining these problems in depth, rather than superficially, the
author is able to determine from a philosophical point of view how complex and
imperfect society is.
The opening of Utopia at once raises a fundamental issue: the relationship
between imagination and experience. We encounter real, that is to say historic,
persons such as More (or at least his fictional self), Tunstall, the Habsburg
delegation, and Pieter Gillis; but then we are introduced to Raphael Hythloday,
whose fictional nature is conveyed by his name (Hythlodaeus, “purveyor of
nonsense”). This merging of worlds, real and imaginary, prepares the reader for
the Platonic tension between two cities—that of the philosopher's birth and the
one which he creates with words. As Raphael describes his travels, Gillis is
prompted to suggest that he serve some prince. However, this would entail
swapping cities, moving from the ideal to the actual, a compromise which
Raphael rejects. As it is, he can live as he wishes. There is a deliberate echo
here of Cicero's discussion of the retired life in his De officiis, and, for that
matter, of the argument of Pico della Mirandola which More had earlier
translated. On the one hand, there is the option of intellectual liberty, free of
external constraints and, on the other, the career of public service, which
inevitably demands a degree of accommodation to the status quo. At this point,
“More” intervenes to urge the latter course: Raphael owes it to himself to use
his talents for public benefit, even at some personal inconvenience. The stage is
set for the debate that follows.
To make his point that by participation in the political world the
intellectual risks either irrelevance or contamination, Raphael appeals to a series
of models: first, there is the flashback to Cardinal Morton's household in 1497,
and this is followed by fly-on-the-wall accounts of the French Council as it
15

debates foreign policy, and of another, which remains unidentified but is

probably the English Council under Henry VII, as it reviews fiscal policy. The
odd one out is the Morton episode which may well date from the final stage of
More's composition. In essence, it is about value: the setting of human life
against property. Raphael's intervention raises two key issues: one asks what
could be an appropriate penalty for theft, while the other looks – with
astonishing originality – at the unjust conditions which encourage theft. To steal
may be a personal moral failing, but social pressures which drive the malefactor
to crime must share some of the guilt. More would, in any case, have been
familiar with the tradition in canon law which argued that in dire necessity to
take what was required to support life was not theft. Raphael lists various causes
for the prevalence of theft, among them discharged soldiers and cast-off
retainers, but his most startling suggestion is sheep, which now seem to swallow
up people and lay the country waste. More is pointing obliquely at the evil of
enclosures by which peasants are driven from the land to make way for the
more profitable returns of sheep farming, a clear instance of vested interests
acting against the common good. Uprooted and deprived of work, these people
have little choice but to steal and to hang as a result.
However, the central principle underlying the Utopians' way of life is that
as much time as possible should be reserved for the cultivation of the mind, as it
is in this that they consider true happiness can be found. This requirement is met
by their extraordinary system of work in which all citizens, of either sex, (and
that could amount to about 60,000 in each city) must labour at some essential
trade, but only for six hours a day; this more than meets their needs, but still
leaves ample leisure for intellectual pursuits. Every child is grounded in the
liberal arts, and most of the adult population, “men and women alike”, devote
themselves to further study in their spare time. While there is an elite class of
scholars, carefully selected by the priests and approved by the syphogrants, who
dedicate themselves to full-time study and are available to hold the higher
16

offices, the lectures provided for them are equally open to all comers. There is a
vital cultural life, a direct consequence of their economic arrangements. One of
the most vivid episodes in Utopia is the account of the Anemolian ambassadors:
these dignitaries, determined to impress the Utopians, deck themselves out in
conventional finery—cloth of gold, gold chains and rings, jewelled badges –
only to find that the Utopians regard them as slaves or fools. This is because of
the Utopian value system, which uses such impractical metals for shackles or
chamber pots: it is an essential part of their humanist education to recognize
authentic values, not the pseudo-values imposed by social conspiracy but those
deriving from nature itself. The fact that they need very few laws comes from
the effectiveness of this early formation.
While the Utopians are baffled by scholastic logic, like good humanists
they are keenly interested in moral philosophy and the nature of the happy life,
which is one reason why they are so dedicated to learning Greek. Raphael
provides an extended account of their views on pleasure, in their view, the most
important ingredient of human happiness. What he describes is, in effect, a
classical synthesis: while their definition of virtue as a life in accord with nature
has Stoic overtones, the emphasis which they lay on pleasure echoes Epicurean
teachings. However, seeing that the theory of pleasure they adopt is based on
the supremacy of spiritual pleasure, there is little in the discussion which might
not have originated with Plato. Certainly, the key to their thinking lies in the
soul and its destiny; and to the rational arguments of philosophy they join
certain religious axioms—that the soul is immortal and that after death it will
receive reward for virtues and punishment for sins. Suicide is condemned, but
their commitment to pleasure means that euthanasia is practised: there is no
Christian concept of value in suffering, though those strange religious groups,
the Buthrescas, put up with hardship now to win happiness after death. The
psychic focus of their beliefs is one of the factors which makes the monotheistic
religion of the Utopians into a prisca theologia or primitive anticipation of
17

Christianity; and we learn that when they have been introduced to Christ's
teachings by Raphael and his companions, many of them embrace these eagerly.
But, as Raphael points out, conversion is made easier for them by the discovery
that Christ had endorsed the communal life led by his disciples and that this is
still observed in monasteries. The irony needs no comment.
This confronts us again with the Aristotelian-scholastic view of private
property as a resource to be used for public benefit, which is a legitimate
argument, but the reference to popular opinion, with its echo of Plato's cave, is
less reassuring. As he leads his guest into dinner, “More” does confide that he
would be glad to see some Utopian features in his own society, but he is not
hopeful – his closing verbs, optarim (“I might wish for”) and sperarim (“I might
hope for”), are subjunctive. Raphael “s encounter with the ideal has alienated
him from the familiar world, while “More” remains within it but somehow
changed. How far can Utopia be imitated? One feature which is often
overlooked is its foundation: the entire polity, from social organization and
street plans to its benign religious toleration, is due to one man, Utopus, whose
military conquest of the country enabled him, in Plato's terms, to wipe the slate
clean. He represents the ideal philosopher-king who reconciles wisdom with
power, and this scarcely makes his precedent an easy one to follow. In spite of
the common tendency to interpret Utopia as a social blue-print, it seems more
helpful to view it as a “spiritual exercise”: the imaginative engagement with a
model which can modify our attitudes and even qualify our conduct. This would
explain why in his prefatory letters to Pieter Gillis and elsewhere, the author
More plays with the interface between fiction and reality. It also fits with More's
own practice of political engagement, while preserving his intellectual
independence.
18

Conclusions
Generaly, sir Thomas More was the first person to use the term “utopia,”
describing an ideal, imaginary world in his most famous work of fiction. His
book describes a complex community on an island, in which people share a
common culture and way of life (“16th Century Dreams: Thomas More”). The
term he coined derives from the Greek word ou-topos meaning “nowhere,”.
Ironically, it is the opposite of the similar-sounding Greek word eu-topos
meaning “a good place,”. At its heart, the book poses the question of whether
there could ever be such a thing as a “perfect” world and served as a platform to
highlight the chaos of European politics at the time.
The book, written in 1516, is More’s attempt to suggest ways to improve
European society, using “Utopia” as an example. More was a major figure of
the English Renaissance who cared deeply about the moral and political
responsibilities of individuals. He eventually rose to one of the highest offices
in the land, and, as chancellor of England in 1529, came up against his own king
with disastrous consequences. More strongly opposed Henry VIII’s separation
from the Catholic Church and refused to sign the Oath of Supremacy, which
would give King Henry more power than the Pope. He was convicted of treason
and was imprisoned in the Tower of London. They continued to urge him to
sign the oath, but he refused. He was sentenced to be hanged, drawn, or
quartered, the usual punishment for traitors, but the king commuted this to
execution by decapitation. While on the scaffold, he declared that he died, “The
king’s good servant, and God’s first”.
The society depicted in Utopia differs from the European society that
Thomas More was living in at the time, one rife with intrigue, corruption and
mired by scandal. The author’s experience with politics in his time and the
Utopia that he invented demonstrates this contrasting relationship: Utopia is
communal, allowing its people to easily meet their needs, while European
society is described as a place where, “Idle monarchs and nobles seek to
19

increase their own wealth and power at the expense of the people, who are left
in poverty and misery”. Clearly dissatisfied with the world he was living in,
More sought to create a different place altogether on the page – a world free of
the hierarchies that ultimately cost the author his life.
In general, the main philosophical theme of the work was the problem of
society, to which the author devotes his novel. With the help of the fictional
world, he conveys a number of social problems, addressing their deepest
essence, which allows us to say that the philosophical content of the work is
indeed very important from both a theoretical and practical point of view.
20

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