Use Nicholas Mann's article The Origins of Humanism to analyze Book I of Thomas More's Utopia - Essay Example

Prof. M Elsky Module Sixteenth-Century English Literature Module ID: English 3120 Fall Brooklyn College, Dept of English Submission date: Utopia The present study aims to examine and analyze the illustrious work Utopia (2010) created by renowned sixteenth century philosopher and politician Sir Thomas More (1478-1535) in the light of the article produced by the contemporary era British writer and critic Nicholas Mann under the title the Origins of Humanism (1992). The main objective behind making a critical investigation of both these distinguished works includes their laying stress upon humanities and humanism in the fields of learning and education on the one hand, and in respect of administering the affairs of government on the other. Both the scholarly works portray the very picture that the philosophic (and Platonic) political idealism articulated by the intellectuals immediately captures the attention of the readers, though it seldom obtains any status and position in real life, and hence it could only be idealized in the works of philosophers, without being accepted as the principle law to be implemented within a political administration or social establishment at large. Since humanism and all other philosophical works look for serving the humanity without observing any ethno-racial, religious or class discrimination, an ideal state always observes the same principles of justice and equality within its political boundaries. Somehow, being the part of the imagination of philosophers, Utopia seeks no practical and physical existence in any part of the globe in geographical viewpoint, and hence remains a fictional country in the minds of the scholars and intellectuals only. More, in Book I of Utopia (2011), explains his encounter with the Portuguese world traveler and intellectual Raphael Hythloday through their common friend, the humanist Peter Giles, during More’s voyage towards Antwerp as the ambassador to King Henry VIII (More 9). Hythloday, who looked to be the man of quite advanced years (More 10), presents a detailed account of his visits to various parts and islands of the globe he has visited, from Ceylon to Calicut (More 11). Dexterous in Greek and Latin (More 11), Hythloday declares equatorial regions to be scorched with perpetual heat (More 12), and there were perils of the appearances of monsters and man eating Lestrygonians in the New World (More 13). His extraordinary vision and command over divergent cultures and geographical areas impressed Giles in such a way that he suggested that Hythloday could have been in some King’s service (More 14). More admires his intelligence, as Hythloday’s learning being full, and experience to be great (More 15). While elaborating his voyages, Hythloday particularly admires Utopia, a remote island existing on the face of the earth, containing the state of complete peace, tranquility, justice, equality and harmony within its boundaries (More 16-17). The distinguished philosopher also criticizes the lawyers, nobles, churchmen and other members of elite and upper middle strata for their greed, misdeeds, corruptions and conspiracies (More 20-21), which appears to be promoting injustices in Europe (More 21). Nevertheless, contrary to the European princes and noblemen, who live idly like drones (More 17), are generally more set on acquiring new kingdoms, right or wrong, than on governing well those they possess (More 28) [Para 10], the Utopians had least concern with the acquisition of foreign lands that do not belong to them. The island was, Hythloday demonstrates, conquered by General Utopus, where he invited all his masses, including men and women, young and elderly, and rich and poor, to take active participation in construction activities in order to turn the desolated area into a fertile island subsequent to the conquer of Utopia. As a result, joint efforts made by the people resulted into the construction of a new sovereign state in the form of the then present-day Utopia. While discussing the social evils prevailing in France and other parts of Europe, Hythloday vehemently condemns and censures the ostentatious dresses and gluttonous greed observed by the noblemen (More 19). Hythloday elucidates the political and cultural traits of Utopia by making it comparison with the England of his time. Since the Utopian government strictly observes benevolence and compassion towards its masses, the country witnesses an imperative progress and prosperity within its boundaries without undergoing any perils or fears of internal or external threats (More 35). Such a peaceful state of affairs could only be witnessed, More, Giles and Hythloday agree, by the country that itself exercises neutrality, and respects the boundaries of others. Consequently, unlike the war-loving states of Europe, particularly England, the Utopians do not get involved into war adventures by challenging the sovereignty and might of other countries (More 34-35). Contrary to the English law, Hythloday asserts, where the king brutally slaughtered the Cornishmen rebels for raising revolt against him (More 15), the Utopians do not announce capital punishment on committing minor crimes like theft, as theft is not so great a crime that it ought to cost a man his life (More 16), for fear of receiving capital punishment on committing theft encourages the thieves to kill the person they aim to rob, so that evidence of their minor crime could be eliminated by committing a heinous offence of murder (More 18). The Law of Moses punished theft with fine, not death (More 22). On the contrary, thieves in Utopia, he argues, thieves are neither imprisoned nor shackled (More 23). Instead, they are sent to work on public projects. The world traveler further discusses the theft and robbery in Utopia, and the treatment of those committing the same crimes (More 24). He narrates how slaves and thieves are allocated at different tasks in order to extract constructive activities out of criminal persons, though he asserts that he is not supporting the thieves and theft (More 25). Hythloday also mocks at the situation in vogue in the churches of England, where the ministry appeared to be highly avaricious and greedy from top to bottom. He also narrates some jokes related to cardinal, friar and other members of church administration, have been very popular among the mass those days (More 25-26), which maintained reality in them. Consequently, he laments over the fall of religious institutions in England and other parts of Europe (More 26-27). During the conversation, Hythloday cites King Solomon’s wise saying that answer the fool according to his folly (More 27), which brings contagious laughter in its wake. On the suggestion made by More in respect of counseling the King to revise the punishments and penalties for minor offences, Hythloday argues that the King only listens to the counsel that contains his praise and admiration (More 28-29). A king should, he argues, correct his own sloth and arrogance (More 32). Consequently, he would not present his suggestions to the royalty, as the piece of advice would, according to him, just invoke the King’s wrath instead of bringing any betterment to the masses in its wake (More 26). In addition, the foundations of Utopia, according to Hythloday, have been erected on Platonic ethics, where the masses do not have the right to own private properties altogether (More 33). It not only protects the masses from getting involved into disputes and conflicts, but also keeps them away from criminal activities and offences of different kinds. Furthermore, Hythloday’s statement that the Utopians do not have any desirability for gold, silver or other metals, which are considered extremely precious in Europe, really stuns both the listeners; on their enquiry, the philosopher informs them that since there is no concept of class discrimination in Utopia, the people do not collect or preserve the jewels and metals in order to become more and more prosperous eventually. Thus, lack of their inclination towards wealth and resources keeps them happy, contented and crime-free society as well. In addition, contrary to European nations, Utopia allows its citizens to practice the religions of their choice without any restrictions upon them. As a result, no one maintains any concern with the religious views and practices of others altogether. Hence, Utopia gives the message of benevolence, equality and humility to the people belonging to divergent classes, cultures, civilizations, races and religious groups and communities without discrimination (More 29-30). More’s Utopia can be analyzed in the light of the Origins of Humanism (1992) by Nicholas Mann. The author is of the opinion that prejudiced views or bias against some culture, author or belief, actually appear to be the outcome of one’s ignorance or insufficient knowledge about them. The same is applied to the notion humanities, which was defined by the ancient Roman philosopher Cicero in order to explain the subjects like language, history, political science and philosophy, but mistakenly started being applied in terms of the issues related to humans (Mann 1). Humanities used to be applied in latter centuries in Europe in the same meaning determined by Cicero, which did not have any concern or association with human beings in the real sense of the word. On the other hand, humanism concentrates upon adopting of the thoughtfulness, intellect and education attributed to the philosophers and scholars, as intellectual inheritance, belonging to ancient times onward till perhaps the earliest centuries of dark ages (Mann 1-2). Mann further submits to state that the attempts made in order to explore the records of the works and contributions made by the Greek and Roman intellectuals and philosophers of ancient era in order to espouse them as the cresset and beacon in the light of which the future philosophic and scientific discoveries would be accomplished in multiple areas related to creative art, pure sciences, social sciences, jurisprudence, theology, mathematics, medicine and much more (Mann 4). Since all writers, poets and philosophers from ancient civilizations to the medieval times concentrated upon the unflinching and unconditional spread of the noble principles of justice, equality and truthfulness through their teachings, theories and works, the latter generations adopted the literature belonging to the antiquity by regarding these pieces as sacred in nature and scope. More’s Utopia describes the same that the authorities of Utopian state vehemently condemn and turn down any possibility of class culture within its boundaries, and hence everyone appears to be free to exercise his own will without hurting or harming the others. By looking into the noble teachings attributed to great Socrates, Euripides, Xenophanes, Sophocles, Plato, Aristotle and others, it becomes crystal clear that they presented the picture of an ideal human society. It is therefore, the attempt of discovering the archaeological and historical records of the ancient intellectual giants that played decisive role in respect of conducting further researches in almost all disciplines attributed to the ancient and medieval eras at large. It not only wide opened new horizons of applying critical approach in research and teaching, but also established new trends in language and rhetoric too in its wake (Mann 4). Mann (4-5) has alluded to the works of Pomponius Mela, Avignon and Heiric, and the contributions they made in calligraphy, rhetoric and other areas. The author also declares Auxerre as the center of learning, where works of great philosophers were brought to be studied in libraries and taught in educational institutions as well; Heiric’s name was at the top among the most imitated educationalists, which made valuable contributions in collecting and preserving the works of great philosophers. Consequently, works of ancient thinkers and theorists had obtained popularity in almost all parts of Europe during the dark ages. The credit certainly goes to the prudent and benevolent rulers like Charlemagne and others, who made valuable contributions for the spread of education to all and sundry without discrimination. Mann declares early ninth century Carolingian Emperor Charlemagne as one of the greatest patrons of learning, who made hard efforts in spreading the light of knowledge within the areas included in his vast empire, where he hired the services of the teachers, particularly the outstanding scholar Alcuin and others, from different corners of the known world of his era, in order to educate his subjects by offering the opportunities of quality education on the basis of the theories and works associated to the ancient thinkers (Mann 3). Hence, the educational institutions of that era taught the students philosophical works of great authors with the aim of just making them literate in the real sense of the world. As a result, Charlemagne’s era is particularly noteworthy in respect of turning his society to be literary one in the wake of his sincere efforts of enkindling his society with the magnificent light of learning (Mann 4). More’s Utopia also regards the emperors as enlightened benefactors of masses, which leave no stone unturned in respect of providing his subjects with educational, health and other facilities under his dynamic and compassionate reign. Charlemagne not only provided the books to schools free of cost, but also announced scholarships for the students and learners of education at massive scale. Charlemagne’s successors stuck to his policy of patronizing learning process; as a result, education observed tremendous spread in all areas as well as in all strata of central and northern Europe. The stupendous services, rendered by the intellectual giants including Euclid, Plotemy and Aristotle, turned out to be highly supportive in the fields of medical sciences and fine arts alike, in the light of which the future generations made tremendous progresses to explore new avenues by conducting researches and examining the theories articulated by the ancient and medieval scholars. France was the most fertile zone in respect of making experiments on the ancient theories; as a result, the country appeared to be the leader of Europe in learning and education, followed by Italy and Germany respectively; the same has been sought out by Sir Thomas More in Utopia. The deeper the efforts made in comprehending with the ancient and classical works, the superior were the outcomes in respect of wonderful discoveries made by the European physical and social scientists, jurists, philosophers, theologians and mathematicians (Mann 6). The palace of ancient Rome introduced Corpus Iuris civilis (Mann 8), which was complete code of law and fulfilled the requirements of the cases presented before the king. It was particularly the case with humanities, which not only flourished in Italy and other states, but also produced jurists, lawyers, literary giants, civil servants, political scientists and philosophers in its wake. The writings attributed to Machiavelli, Descartes, Chaucer and others reflect the inspiration from classical philosophy, while the theories and jurisprudence, has been in vogue for the last many centuries in large part of the globe, have also been extracted from the Greek polis and Roman Law of ancient times (Mann 10). Raphael Hythloday depicts the same while elaborating Utopian political establishment in More’s Utopia. To conclude, it becomes evident that Mann’s article reflects the same attributes in a benevolent political set up, which has been sought by Sir Thomas More in his work under examination. More, through the mouth of Hythloday, looks for social justice, religious tolerance and distribution of wealth, resources and opportunities on the foundations of equality. More also appears to be determined to get implemented the political set up on the basis of the theories articulated by Plato, in order to discourage the exploitation of haves-not at the hands of haves. Though such state of affairs, as discussed by Hythloday to be in vogue in the imaginary Utopia do not have a model in real world, yet the countries could be turned into peaceful zones by applying and encouraging the traits mentioned by Sir Thomas More and endorsed by Nicholas Mann (14) in their respective works under investigation. Works Cited Mann, Nicholas “The Origins of Humanism” The Cambridge Companion to Humanism Edited by Kraye, Jill Cambridge University Press 1992 1-19 More, Sir Thomas “Utopia” Norton 2011 9-44 Read More