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Emergency Tab Closure Post – 2.9.21

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As Tolkien observed in an essay of the late 1950s, even Sauron’s motive was initially to attain a form of political utopianism: “He loved order and coordination, and disliked all confusion and wasteful friction.”46 As many characters are hopeful utopians in their political orientation, any opposition to this standard soon becomes a radical alternative: “It is wisdom to recognize necessity, when all other courses have been weighed, though as folly it may appear to those who cling to false hope.”47 In this scheme, the utopian-political becomes the conventional, while the utopian-ontological becomes the radical; indeed, the latter’s radicality derives not from making different political choices but different personal ones. This is no clearer than in the case of Faramir who, unlike his brother Boromir and father Denethor, will not allow himself to be tempted by the Ring:

I would not take this thing, if it lay by the highway. Not were Minas Tirith falling in ruin and I alone could save her, so, using the weapon of the Dark Lord for her good and my glory. No, I do not wish for such triumphs.

In these positive characterisations, with their exemplary portrayal of heroic subjective values, we can identify aspects of Levitas’s argument for a utopianism of the wholeness of being and human flourishing. As Levitas suggests, many utopias do their work by advocating better ways of being rather than by illustrating better forms of social organisation.


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