Thursday, February 28, 2013

Η Πόλη των Στωϊκών



Ζήνων ο Κητιεύς
Πόλη θεωρείται το σύνολο ανθρώπων που ζει σε μια περιοχή υπό ορισμένους κοινούς κανόνες και νόμους.

Χαρακτηριστικά της πόλης είναι η λογική, η δικαιοσύνη, ηθική και υπηκοή στους νόμους.

Μια ουτοπική κοινωνία δε μπορεί να υπάρξει. Δεν έχει υπάρξει ούτε πρόκειται.







Σύγκριση με Χριστιανική θεώρηση & τη Πολιτεία του Πλάτωνα

Πλάτων

    Χριστιανική: Αγάπη, ειρήνη, δικαιοσύνη. 

    Ουτοπία βασισμένη στη πίστη με σχέσεις Πατέρα-Υιού. Στηριγμένη στη Σοφία και την Αρετή.

    Πολιτεία του ΠλάτωναΜια πολιτική ουτοπία με σχέσεις Ηγέτη-ΠολίτηΒασισμένη σε ισότιμο σεβασμό και στα ανθρώπινα δικαιώματα

    Ο ΚΟΣΜΟΠΟΛΙΤΗΣ είναι ο πολίτης του κόσμου (των πάντων). 

    Αυτή είναι η βάση της Θεολογικής Θεωρίας της Πόλης όπως διατυπώθηκε από τους Στωικούς.
    • Υπάρχει θεός.
    •  Η Φύση των θεών (φιλικοίδίκαιοικαλοί…)
    • Ο Ρόλος τους ως ηγέτες του κόσμου (οργανώνουν τη ζωή)
    • Εμπλοκή στα ανθρώπινα ζητήματα (Κυβερνούν την ανθρώπινη ζωή σύμφωνα με τους θεϊκούς νόμους και συμμετέχουν καθώς ζουν μαζί με τους ανθρώπους).
    • Όλα τα όντα δημιουργήθηκαν από τους θεούς για χάρη των θεών και των ανθρώπων  Η πόλη είναι κοινή κατοικία για θεούς και ανθρώπους.
    Μόνο θεοί και άνθρωποι έχουν αίσθηση ΛογικήςΔικαιοσύνης και Νομιμότητας πάνω στα οποία είναι βασισμένη η πόλη.
    ΜΙΑ ΚΟΙΝΩΝΙΑ ΘΕΩΝ-ΑΝΘΡΩΠΩΝ.


    Wednesday, February 27, 2013

    mindmaps of our Vision of a perfect city

     Notes on poster (English)
     Notes on blackboard (English)
     Νοητικός χάρτης σε πόστερ
    Σημειώσεις από καταιγισμό ιδεών στον πίνακα

    Tuesday, February 19, 2013

    I want a country


    "I want a country"


    I want a country

    Let the sky be blue, the bough green, the cornfield yellow
    Let it be a land of birds and flowers

    I want a country

    Let there be no pain in the head, no yearning in the heart
    Let there be an end to brothers' quarrels

    I want a country

    Let there be no rich and poor, no you and me
    On winter days let everyone have house and home

    I want a country

    Let living be like loving from the heart
    If there must be complaint, let it be of death

    Monday, February 18, 2013

    πώς οραματιζόμαστε την τέλεια πόλη

    3ο ΓΕΛ Νέας Φιλαδέλφειας                                                    ΕΥτοπία
    ΜΙΛΤΟΣ ΚΟΥΝΤΟΥΡΑΣ                                                     μια ευρωπαϊκή ουτοπία

    ΠΩΣ ΟΡΑΜΑΤΙΖΟΜΑΣΤΕ ΤΗΝ ΤΕΛΕΙΑ ΠΟΛΗ

    Ονειρευόμαστε μια πολιτεία όπου
    • Θα υπάρχουν μόνο διώροφες μονοκατοικίες με μεγάλους κήπους
    • Θα υπάρχει πολύ πράσινο και ταρατσόκηποι
    • Οι συγκοινωνίες θα είναι δωρεάν, τακτικές και θα γίνονται με διάφορα υπέργεια, επίγεια και υπόγεια μέσα (κυρίως με ποδήλατα, skate-board, δορυφορικά λεωφορεία και ιπτάμενα οχήματα)
    • Χρησιμοποιούνται αποκλειστικά οι ανανεώσιμες μορφές ενέργειας
    • Οι υπηρεσίες υγείας και περίθαλψης είναι δωρεάν για όλους
    • Η παιδεία είναι δωρεάν, ανθρωπιστική ενώ θα υπάρχει επαγγελματική εκπαίδευση στο Λύκειο
    • Η οικονομία θα βασίζεται στη γη, τη βιοτεχνία, το εμπόριο, τη βιομηχανία, τις υπηρεσίες, την τεχνολογία, τον τουρισμό, τον πολιτισμό, τη μάθηση και θα γίνεται επίσης ανταλλαγή προϊόντων και υπηρεσιών
    • Θα υπάρχει μόνο μία κοινωνική τάξη: η μεσαία τάξη
    • Θα υπάρχει αξιοπρεπής εργασία για όλους
    • Το πολίτευμα θα είναι η άμεση δημοκρατία ώστε οι αποφάσεις να λαμβάνονται με ψήφο από κάθε πολίτη
    • Όλοι οι πολίτες θα είναι Χριστιανοί
    • Δεν θα υπάρχει βία και διαφθορά
    • Θα επικρατεί η αγάπη, η ειλικρίνεια, η νομιμοφροσύνη, ο σεβασμός στη διαφορετικότητα και η αλληλεγγύη
    Τέλος, θέλουμε η Πόλη μας να είναι ανεξάρτητη και αυτόνομη

    Πώς οραματίζεστε εσείς την ιδανική κοινωνία;

    our vision of the perfect city

    3rd Upper Secondary School                             EU-topia: A European Dream City
    of Nea Philadelphia
    MILTOS KOUNTOURAS


    OUR VISION OF THE PERFECT CITY

    We envisage the ‘perfect city’ as a place where
    • There are only two-storied detached houses with large gardens
    • There are plenty of green areas and rooftop gardens
    • Renewable forms of energy are used
    • There is free, regular public transport by all kinds of ground-underground and air means of transport (bikes, skate-boards, flying vehicles and shuttle-buses)
    • There is free health care for all
    • Education is free and humanistic while there is also vocational training in high school
    • The economy is based on the land, commerce, crafts, industry, technology, services, tourism, culture, learning as well as the exchange of goods and services
    • There is decent employment for all
    • There is only one social class: the middle class
    • There is direct democracy in which decisions are made by all citizens by voting
    • There is no violence or corruption
    • There is lawfulness, love, respect to the ‘different’, honest and solidarity
    • All citizens are Christian
    Last, we would like our CITY to be independent and autonomous!

    What about you?

    Sunday, February 17, 2013

    Reaching "the ideal society"


    1st High School                             EU-topia: A European Dream City 
    of Pefki



    First try of reaching “ideal society”


    a) The ideal form of government would be democracy as it was put in practice in Ancient Greece.


    b) The power of justice should be independent.



    c) There should be meritocracy and equal opportunities in terms of work.



    d) All means of public transportation should have the minimum cost for citizens.



    e) There should be investment in the primary sector of the country and in the natural wealth (water, sun, wind, etc.)



    f) Students should de given the opportunity to specialize in their field of knowledge while they are still in school.



    g) Public health is something that concerns all of us, therefore there are needs to be a strong effort to improve it. To all the people offered medical care and medicines when needed without the high cost.



    h) In our ages, we see people living in a country coming from different cultural and ethic backgrounds. It is important to educate everyone about multiculturalism and the need to respect each other for who they are. All people were equal regardless of any possible differences and whether they had the right to participate in public affairs.



    i) Intercultural relations in a country is the key to line in harmony. Would be good for society to make intercultural events to know other cultures and therefore not to be nationalists.



    k) From the youngest to the oldest person living in a country, it is their strong responsibility to contribute in each own way to the protection of the environment. The best for society would be to watch the environment by organizing various volunteer events.






    Friday, February 8, 2013

    σημειώσεις για τη βιβλιογραφία στα Αγγλικά - New Atlantis by Sir Francis Bacon

    New Atlantis is a utopian novel by Sir Francis Bacon, published in Latin (as Nova Atlantis) in 1624 and in English in 1627. In this work, Bacon portrayed a vision of the future of human discovery and knowledge, expressing his aspirations and ideals for humankind. The novel depicts the creation of a utopian land where "generosity and enlightenment, dignity and splendour, piety and public spirit" are the commonly held qualities of the inhabitants of "Bensalem". The plan and organization of his ideal college, "Salomon's House" (or Solomon's House) envisioned the modern research university in both applied and pure sciences.

    The novel depicts a mythical island, Bensalem, which is discovered by the crew of a European ship after they are lost in the Pacific Ocean somewhere west of Peru. The minimal plot serves the gradual unfolding of the island, its customs, but most importantly, its state-sponsored scientific institution, Salomon's House, "which house or college ... is the very eye of this kingdom."
    Many aspects of the society and history of the island are described, such as the Christian religion - which is reported to have been born there as a copy of the Bible and a letter from the Apostle Saint Bartholomew arrived there miraculously, a few years after the Ascension of Jesus; a cultural feast in honor of the family institution, called "the Feast of the Family"; a college of sages, the Salomon's House, "the very eye of the kingdom", to which order "God of heaven and earth had vouchsafed the grace to know the works of Creation, and the secrets of them", as well as "to discern between divine miracles, works of nature, works of art, and impostures and illusions of all sorts"; and a series of instruments, process and methods of scientific research that were employed in the island by the Salomon's House.

    The
    interlocutors include the governor of the House of Strangers, Joabin the Jew, and the Head of Salomon's House.
    The inhabitants of Bensalem are described as having a high moral character and honesty, no official accepting any payment from individuals, and the people being described as chaste and pious, as said by an inhabitant of the island:
    But hear me now, and I will tell you what I know. You shall understand that there is not under the heavens so chaste a nation as this of Bensalem; nor so free from all pollution or foulness. It is the virgin of the world. I remember I have read in one of your European books, of an holy hermit amongst you that desired to see the Spirit of Fornication; and there appeared to him a little foul ugly Aethiop. But if he had desired to see the Spirit of Chastity of Bensalem, it would have appeared to him in the likeness of a fair beautiful Cherubim. For there is nothing amongst mortal men more fair and admirable, than the chaste minds of this people. Know therefore, that with them there are no stews, no dissolute houses, no courtesans, nor anything of that kind.
    In the last third of the book, the Head of the Salomon's House takes one of the European visitors to show him all the scientific background of Salomon's House, where experiments are conducted in Baconian method in order to understand and conquer nature, and to apply the collected knowledge to the betterment of society.
    Bacon understood that science requires analysis and not just the accumulation of observations. Bacon also foresaw that the design of experiments could be improved.[1]
    In describing the ordinances and rites observed by the scientists of Salomon's House, its Head said:
    We have certain hymns and services, which we say daily, of Lord and thanks to God for His marvellous works; and some forms of prayer, imploring His aid and blessing for the illumination of our labors, and the turning of them into good and holy uses.
    And finally, after showing all the scientific background of Salomon's House, he gave the European visitor permission to publish it:
    And when he had said this, he stood up; and I, as I had been taught, kneeled down, and he laid his right hand upon my head, and said; "God bless thee, my son; and God bless this relation, which I have made. I give thee leave to publish it for the good of other nations; for we here are in God's bosom, a land unknown."
    Interpretations
    New Atlantis is a story dense with provocative details. There are many credible interpretations of what Bacon was attempting to convey. Below are a couple that give some sense of the rich implications of the text.
     Bensalem's Conversion to Christianity
    Early in the story, the governor of the House of Strangers relates the incredible circumstances that introduced Christianity to the Island:
    “About twenty years after the ascension of our Saviour it came to pass [c. A.D. 50], that there was seen by the people of Renfusa (a city upon the eastern coast of our island, within sight, the night was cloudy and calm), as it might be some mile in the sea, a great pillar of light; not sharp, but in form of a column, or cylinder, rising from the sea, a great way up toward heaven; and on the top of it was seen a large cross of light, more bright and resplendent than the body of the pillar. Upon which so strange a spectacle, the people of the city gathered apace together upon the sands, to wonder; and so after put themselves into a number of small boats to go nearer to this marvellous sight. But when the boats were come within about sixty yards of the pillar, they found themselves all bound, and could go no further, yet so as they might move to go about, but might not approach nearer; so as the boats stood all as in a theatre, beholding this light, as a heavenly sign. It so fell out that there was in one of the boats one of the wise men of the Society of Saloman's House (which house, or college, my good brethren, is the very eye of this kingdom), who having awhile attentively and devoutly viewed and contemplated this pillar and cross, fell down upon his face; and then raised himself upon his knees, and lifting up his hands to heaven, made his prayers in this manner:
    "'Lord God of heaven and earth; thou hast vouchsafed of thy grace, to those of our order to know thy works of creation, and true secrets of them; and to discern, as far as appertaineth to the generations of men, between divine miracles, works of nature, works of art and impostures, and illusions of all sorts. I do here acknowledge and testify before this people that the thing we now see before our eyes is thy finger, and a true miracle. And forasmuch as we learn in our books that thou never workest miracles, but to a divine and excellent end (for the laws of nature are thine own laws, and thou exceedest them not but upon great cause), we most humbly beseech thee to prosper this great sign, and to give us the interpretation and use of it in mercy; which thou dost in some part secretly promise, by sending it unto us.'
    “When he had made his prayer he presently found the boat he was in movable and unbound; whereas all the rest remained still fast; and taking that for an assurance of leave to approach, he caused the boat to be softly and with silence rowed toward the pillar; but ere he came near it, the pillar and cross of light broke up, and cast itself abroad, as it were, into a firmament of many stars, which also vanished soon after, and there was nothing left to be seen but a small ark or chest of cedar, dry and not wet at all with water, though it swam; and in the fore end of it, which was toward him, grew a small green branch of palm; and when the wise man had taken it with all reverence into his boat, it opened of itself, and there were found in it a book and a letter, both written in fine parchment, and wrapped in sindons of linen. The book contained all the canonical books of the Old and New Testament, according as you have them (for we know well what the churches with you receive), and the Apocalypse itself; and some other books of the New Testament, which were not at that time written, were nevertheless in the book. And for the letter, it was in these words:
    "'I, Bartholomew, a servant of the Highest, and apostle of Jesus Christ, was warned by an angel that appeared to me in a vision of glory, that I should commit this ark to the floods of the sea. Therefore I do testify and declare unto that people where God shall ordain this ark to come to land, that in the same day is come unto them salvation and peace, and good-will from the Father, and from the Lord Jesus.'
    "There was also in both these writings, as well the book as the letter, wrought a great miracle, conform to that of the apostles, in the original gift of tongues. For there being at that time, in this land, Hebrews, Persians, and Indians, besides the natives, everyone read upon the book and letter, as if they had been written in his own language. And thus was this land saved from infidelity (as the remain of the old world was from water) by an ark, through the apostolical and miraculous evangelism of St. Bartholomew." And here he paused, and a messenger came and called him forth from us. So this was all that passed in that conference.."
    The traditional date for the writing of St. John's Apocalypse (the Book of Revelation) is the end of the 1st century AD. It is not only the presence of the full canon of Scripture long before it was completed or compiled, but also the all-too-convenient proximity of the scientist who will attest to its miraculous nature of this wonder that lends the story an air of incredibility.[2]
    Later the Father of Salomon's House reveals the institution's skill at creating illusions of light:
    "We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colorations of light: all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows. We find also divers means, yet unknown to you, of producing of light, originally from divers bodies."
    He also boasts about their ability to fake miracles:
    "And surely you will easily believe that we, that have so many things truly natural which induce admiration, could in a world of particulars deceive the senses if we would disguise those things, and labor to make them more miraculous."
    Renaker points out the Latin of the second passage is stronger and literally translates to "we could impose on men's senses an infinite number of things if we wanted to present these things as, and exalt them into, a miracle."[3]
    The skill of creating illusions coupled with the incredibility of the story of the origin of Bensalem's Christianity makes it seem that Bacon was intimating that the light show (or at least the story of its occurrence) was an invention of Salomon's House.[3]
     Who Rules Bensalem?
    The Father of Salomon's House reveals that members of that institution decide on their own which of their discoveries to keep secret, even from the State:
    "And this we do also: we have consultations, which of the inventions and experiences which we have discovered shall be published, and which not; and take all an oath of secrecy for the concealing of those which we think fit to keep secret; though some of those we do reveal sometime to the State, and some not."
    This would seem to imply that the State does not hold the monopoly on authority and that Salomon's House must in some sense be superior to the State.
    This novel may have been Bacon's vision for a Utopian New World in North America. In it he depicted a land where there would be freedom of religion - showing a Jew treated fairly and equally in an island of Christians, but it has been debated whether this work had influenced others reforms, such as greater rights for women, the abolition of slavery, elimination of debtors' prisons, separation of church and state, and freedom of political expression,[6][7][8][9] although there is no hint of these reforms in The New Atlantis itself. His propositions of legal reform (which were not established in his lifetime), though, are considered to have been one of the influences behind the Napoleonic Code,[10] and therefore could show some resemblance with or influence in the drafting of others liberal constitutions that came in the centuries after Bacon's lifetime, such as the American.
    Francis Bacon played a leading role in creating the British colonies, especially in Virginia, the Carolinas, and Newfoundland in northeastern Canada.

    σημειώσεις για τη βιβλιογραφία στα Αγγλικά - Utopia by Thomas Moore

    Thomas Moore –Utopia
    Utopia Author/Context
    Thomas More was born in 1478 in London. He was the son of Sir John More, a judge. More studied at St. Anthony's school, followed by Canterbury College in Oxford. His father allowed him to attend Oxford at the persuasion of a friend, since More seemed talented enough. When More started to enjoy himself too much at college, his father had him return to London, where he attended law school at the New Inn. At the same time, More continued his Greek studies with his teachers--Linacre, Grocyn and Colet--and also expanded his knowledge of philosophy, literature and theology.
    More became a successful lawyer, and was invited to read the law at Furnicall's Inn. This was considered a great honor, especially for someone as young as More. At this time, More was leading a religious life. However, at age 25, he decided he did not want to live in a monastery, but rather to have a family and live in the city. At 26, he was elected to parliament. At 27, he married Jane Colt. He had four children in the next five years. When More was 33, Jane died, leaving him with four children and an intense law career. He married again, as he knew that this was what was best for his children. His new wife, Alice Middleton, was nothing like him, but he knew her well, and she was an excellent housewife who was six years older than him.
    Being incredibly intelligent and charming, More was one of the best lawyers in London, and was chosen to handle many cases in foreign countries. At 32, he became a judge, a position that made him well-known and loved in London. At the same time, More was also engaging himself in literature and philosophy. His masterpiece, Utopia, was written as this time, and is considered to be one of the greatest Socratic dialogues of all time.
    After fifteen years of living a comfortable, prosperous city life as a regular citizen, the king called on More's service. This was a position More did not want, as he thought the political life was dangerous and he valued free time for his family and writing more than public service. He also knew that by joining the public service, he would be taking a considerable pay cut. Yet More considered it his duty, as a good citizen, to serve his country.
    More became Henry VIII's good friend and personal secretary; and finally became Chancellor in 1529 (he was 51). At this point, he concentrated on two issues: improving the judicial system, and correcting harmful errors of the state and church. However, More spent most of his time doing his job as 'chief justice of the land', where he reformed the legal system. More resigned his position as Chancellor on May 16, 1532, the day after the king and Cromwell convinced the parliament to take away the freedom of the Church. He was then imprisoned in the Tower of London for fifteen months before being executed on July 6th, 1535. This could have been prevented had he signed an oath accepting King Henry VIII as Supreme Head of the Church in England.
    Utopia was printed in Louvain, Belgium in 1516. More was afraid of printing it in England because it clearly mocked English policy.


    Utopia Plot Summary
    Thomas More is traveling in the Low Countries when he sees his friend, Peter Giles. Giles introduces him to a well-traveled friend of his, Raphael Hythloday.
    Raphael speaks of many countries and their policies and laws, and freely criticizes the laws of their own countries. When More asks him why he doesn't join the King's services as a counselor, Raphael says he is happy with his way of life. Furthermore, he does not think his services would be appreciated, as his ideas are very different from the ideas of those around him. Raphael gives an account of a meeting at Cardinal Morton's house, and then hypothesizes about what would happen if he were to express his opinion in other meetings. He then begins speaking of a country, Utopia, which he thinks is ruled very well and is a perfect country.
    More begs Raphael to speak more of Utopia, and he does. He first tells of their towns, which are all as identical as possible, and have a maximum of 6,000 families. He then speaks of their magistrates, who are called Philarchs, and are chosen every year by thirty families. An Archphilarch overlooks every ten Philarchs. The Utopians' manner of life is unusual, as gold is of no value, and everything is therefore free. Also, they spend their lives in the city and in the suburbs, living in each place for two years at a time. Laws dictate that they are not to travel without a 'passport', which can only be obtained from the Prince and states where and for how long they are allowed to travel.
    Slaves and marriages are spoken of next. Prisoners of war are not taken as slaves, unless they fought in the battles; women are not to be married before eighteen, and men before twenty-two. Sexual encounters before marriage are prohibited, as are polygamy and adultery. There are no lawyers in Utopia, as everybody defends himself or herself in court.
    Their military discipline is such that everyone trains for the army on a daily basis, however, the Utopians prefer to hire armies rather than to let their own people go to war, and as money does not matter much to them they can do this without much discomfort. Women are encouraged to join their husbands at war.
    Religion is the last topic that is spoken of, and there are many religions in Utopia, as people are free to practice whatever they believe. However, the law states that they must all believe in one Divine Being and that they are forbidden to believe that the human's soul dies with his body. Raphael speaks of the way the country and the people deal with the issues and problems associated with each of these topics, and how we could learn from them and their wisdom.
    When Raphael finishes his descriptions, More has further questions and thoughts. However, he does not voice them, as it is apparent that Raphael is tired. The only thing he does say is that he wishes their governments would adapt some of Utopia's rules, but he sees little hope of this happening.




    Utopia Major Characters
    Thomas More: Author and main character of the book. He sees his friend, Peter Giles, while traveling, and is introduced to Raphael Hythloday, who describes Utopia. His interest in government and travel lead to a debate with Raphael and the description of Utopia, on which the book is based.
    Peter Giles: More's friend, whom More sees in the Low countries, and who introduces More to Raphael.
    Raphael Hythloday: A well-traveled friend of Giles', who does not believe in the present system of government, but rather in that of Utopia, which he thinks is the only true commonwealth. He lived in Utopia for five years, and describes every aspect of it to Giles and More. The book is based on this description.
    Minor Characters
    Cardinal Morton: A Cardinal whom Raphael once visited, and whose counselors agree with his opinions, whatever they may be. The Cardinal saw some wisdom in Raphael's remarks. The account of the meeting at the Cardinal's house showed how counselors applaud whatever their superiors want, and how Raphael's advice would be of no use to the king, and therefore Raphael should not become a counselor to the king.
    Macarians: Neighbors of the Utopians. Their ruler is never to have more than one thousand pounds in gold, or the equivalent. In this manner, the king focuses on the wealth of the country, and not his own. Raphael recommends this to other governments.
    Prince: The ruler of Utopia. Elected by the magistrates, he rules for life. His son does not take his position when he dies; instead, a new Prince is elected.
    Philarch: Elected every year, these are the magistrates ruling over every thirty 'families'.
    Archphilarch: Elected every year, Archphilarchs rule over ten Philarchs.
    Anemolians: One of Utopia's neighboring people. They have clashing customs with Utopia. When their ambassadors came to Utopia, they wore a lot of gold and treasures, as they had heard the Utopians were poor and had little material wealth, and they wanted to show off. As a result, they were laughed at, as gold and treasures are children's toys in Utopia and are of absolutely no value. After staying a while in Utopia, they realized how foolish they looked.
    Zapolets: A savage people, whom the Utopians typically hire as warriors, as they prefer hiring warriors to having their own people fight. They are hunters, and love to fight. Therefore, the Utopians do not feel guilty about hiring them, as they fight voluntarily. However, the Zapolets are fickle--they will change sides for an extra penny a day, and will fight against family members for money. The Utopians feel that the world will not miss dead Zapolets, that it will in fact be a happier place without them.
    Utopus: The founder, and first ruler, of Utopia. A very wise man who ordered Utopia to be separated from the rest of the continent by a channel, as he felt that Utopians were superior to the rest of the people. Also, he made many laws, including one that states that all Utopians must believe in a Divine Being, but that they may practice whichever religion they choose.
    Mithras: Utopian's name for the Divine Being, whom they all believe in.
    Brutheskas: What Utopia's priests are known as. There are two types of priests: those that do not marry and believe that they should not engage in any pleasure; and those that marry and enjoy life to the point that it does not interfere with their labor. There are few priests, so that priesthood may remain a highly dignified position, and also because it is difficult to find people good enough to be priests.
    Utopia Objects/Places
    New Castile: The place where Raphael's journey began.
    Gold/treasure: These have no value in Utopia. However, they are accumulated from exports so that the Prince may hire armies in war.
    Family: Consists of about forty people, who live together, and share a trade. There are a minimum of ten people in each family, and the son typically learns from the father and takes up his trade. Should he have an affinity for something else, he may join another family. The oldest able-minded man looks after the family, and is called the governor of the family. It is the wives' duty to serve their husbands, the children's duties to serve their parents
    City: Citizens are tenants in cities, which are almost all identical, and at least twenty miles long. Each city is divided into four sections, each with its own marketplace where the fathers go and take what they need from others, and supply in turn what they have produced. Also, good deeds are made reference to in marketplaces, as statues, erected in honor of the deeds, are placed there.
    Workday: The workday in Utopia is only six hours. This is because Utopians strongly believe in developing the mind, and give people time to do so. Since everybody works, including women and children, they can produce enough to be almost self-sufficient.
    Utopia: Utopia means perfect society, and this is what Raphael is describing in this book--the perfect country that he visited. There is no greed, selfishness, brutality, and very little crime. Furthermore, nobody is unhappy.
    Passport: This is necessary in order to travel. It is obtained from the Prince and is a permit to travel to certain places, for a certain period of time. If somebody is caught traveling without this, they are punished.
    Clothing: Clothing in Utopia is very bland and durable. People do not wear fine cloths, but instead leather, to work. Clothing is of no importance, and does not signify importance or anything of the like. At festivals, everybody, except the priests, wear white. The fashion never changes, and is based on practicality.
    Religion: Utopia practices freedom of religion. However, the law states that everybody must believe in a Divine Being, and that everybody must believe that the human soul lives after death. Also, no one is to disrespect anybody else's religion.
    Slavery: Prisoners of war who fought in battle are made slaves. Also, slavery is part of the punishment for certain crimes. Citizens of poor neighboring countries also offer themselves as slaves, though they are to be treated better than regular slaves and they are free to leave whenever they please.
    Money: This does not exist in Utopia, as people are free to take whatever they want and supply what they make/produce for no charge.
    Amaurot: The capital of Utopia, Amaurot is the most eminent town, as it is where the supreme council resides. Amaurot is located on the side of a hill, and a river, Anider, runs by it. Anider runs down to the ocean, and is fortified at its source so that enemies are not able to poison or redirect the water, for the town depends on this river for water supply. A wall with many towers and forts surrounds Amaurot. The wall is also surrounded on three of four sides by a ditch, and by a river on the fourth side. All the houses inside Amaurot are identical. This is also the place where the annual meeting of counselors, at which they decide the needs and surpluses of each city, takes place.
    Governor: This is the oldest able-minded man in the family. His duty is to advise people in the family and take care of the family.
    Pleasure: Pleasure can only be found in things that are virtuous. Pleasure is to be sought after, but at no other person's cost. There are several types of pleasure--those of the body, such as eating (and the greatest of which is health), and those of the mind, which are considered the greatest pleasures of all.
    Death: Death is not to be feared. People should long to die, in order to meet their maker. People who are dying and are angry about it are thrown in a ditch when dead, and not given a proper funeral.
    Laws: There are few laws in Utopia, and no lawyers, as each person defends himself or herself. All laws are made in order for each person to know their duty.
    War: Utopians do not like war, however they do engage in it when necessary. It is considered necessary when they are defending themselves, their neighbors, or their friends, and when a Utopian has been injured or killed by a citizen of another country who will not give himself or herself up.