![]() Family structure is another social element that Hythloday expounds upon in Utopia. While this shared dinner table reflects the Utopian value of equality, a hierarchical seating arrangement may undercut such attempts at egalitarianism. For instance, when describing the Utopians’ dining practices, Hythloday reveals that the phylarchs and their wives sit at the highest point of the communal table (More, PAGE #). This is not to say that discrepancies do not exist within the text, however. This emphasis on social and economic equality cuts through a majority of Hythloday’s descriptions. In Book Two, Hythloday explains that “everything is shared equally, and all men live in plenty” in Utopos (More, PAGE #). The social structure of Utopos provides a stark contrast to that of 16th-century England. Overall, More expertly lines this work of fiction with philosophical undertones, blurring the lines between well-known literary genres. This work is also heavily influenced by the travel writing genre, which gained popularity in medieval Europe as explorers, such as Christopher Columbus, published accounts of their expeditions. In this section of Utopia, Hythloday details the social structures, lifestyles, and educational systems of the Utopian people. In contrast, the content of Book Two lends itself to the science fiction or fantasy genre. The three men discuss ideas such as the role of philosophy in government and the validity of the death penalty for petty crimes. It is in this first book that More– the fictional character– engages in analytical conversation with Peter Gillis and Raphael Hythloday. Book Two of Utopia, in which Hythloday describes the island of Utopos, often overshadows Book One, which serves primarily as a philosophical text. More’s Utopia is a unique conglomerate of different literary genres. On the whole, Utopia is strewn with humanist ideas, reflecting the major intellectual movement of the time. This educational style is reflective of one described by Erasmus, a Christian Humanist and contemporary of More. He also notes that the Utopians employ a style of learning in which they are free to “leisure in intellectual pursuits” upon the completion of their trades (More 64). In Book 2 of Utopia, More writes that the Utopians believe “that the soul is immortal, and by the goodness of God destined to happiness” (More 80). This humanist influence is spread throughout the entirety of More’s work. Likewise, Christian Humanism also stressed a renewed interest in classical Greco-Roman texts. Christian Humanism was an intellectual movement that joined the individualism of Humanism with the teachings of Jesus Christ. The education system and philosophy of the Utopian peoples are also best understood beneath the backdrop of Christian Humanism during the Late Renaissance and Early Modern periods. This same type of exploration oftentimes led to colonization rather than the praise of a newly discovered land and its indigenous peoples. Hythloday’s praise for the Utopian people must be understood alongside More’s glorification of exploration. This account is best understood in tandem with the rise of colonialism, which revolves around one nation’s ability to control and economically exploit a smaller, weaker country. Once acquainted, Hythloday goes on to give More an account of the Utopian people and their near-perfect way of life. Raphael Hythloday, the man that describes the land of Utopos to More and Gillis, is described as a world explorer who is “driven by a desire to see the world” (More 25). ![]() More, writing at the time of King Henry VIII’s reign in England, was heavily influenced by the exploration and colonialism that characterized this time period. ![]() The economic and religious prospects in the “New World” convinced many European leaders to establish colonies in the Americas. Much of Eastern European politics during the 15th and 16th centuries revolved around colonialism and colonization, especially during the Age of European Expansion.
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