The heterotopia begins to function at full capacity when men arrive at a sort of absolute break with their traditional time.

At the advent of science fiction, it was not difficult to distinguish it from literary utopia, as the former made a clear investment in the imagination of a fantastic world brought about by scientific and technological progress, taking us on a journey to faraway planets, while the latter stayed focused on the description of the alternative ways of organizing the imagined societies. Still, in recent decades, science fic­tion has been permeated by social concerns, displaying a cle

given an explanation of its social, political, economic and religious organization

parenting (again one notes the intergenerational transmission of values): Lilith creates a private sphere in which practices of quotidian resistance can be taught and learned (recalling Moylan’s critical utopia). Stickgold-Sarah is thus able to conclude that, far from being at odds with feminism, “to ‘mother the next generation’ begins to mean something very different. L

blurring the clear biblical line between the two contending sides. Moreover, the living know that they are already infected (original sin?) and that, upon their death, they too will be reanimated. It should be recalled that, according to the model set forth in Revelation, those still living will be joined by those brought back from the dead for final judgment.6 Will a cure for reanimation be found and “salvation” obtained? And is there a

humans create fictions (a term that for Kermode includes history, myth, and literature) concerning the end of the world.

More excuses his delay in completing Utopia on the grounds of his distrac­tion by worldly and family business, his pursuit of advantage for himself, his kin, his clients. Was this truly a more profitable busy-ness than writing the book? Likewise, Bude, on receiving his copy, was preoccupied with the business of his estate and legal affairs: the ‘nonsense’ of ‘getting and saving’, of ‘accumulating more and more’. The language of profit, inter­est, advantage runs, like a leit-motif, through More’s great work. Men’s pursuit of their own interests was a fact of nature which political calcula­tion must recognize.

collaborative

More’s intention is, in part, to present multiple perspectives, to open and reopen the question from many directions and to deepen our engagement with the problem. B

Erasmus began with two proverbs which seem to inform More’s utopian design: ‘Between friends all is com­mon’ and ‘Friendship is equality. A friend is another self.’ In its equality of goods, labour and leisure, Utopia then looks like a Pythagorean society of friends.