Book on Utopias from the 17th Century to Today

Ruth Levitas, The Concept of Utopia (Oxford: Peter Lang Ltd 2011).

I’m sorry I haven’t posted anything for several days. Part of that is because the news doesn’t really inspire me. It’s not that it isn’t important, or that the Tories have stopped trying to strip working people of their rights and drive them further into poverty and degradation. Or that I’m unmoved by Trump trying to organise a coup to keep himself in the Oval Office like just about every other tin pot dictator throughout history. Or that Brexit isn’t threatening to destroy whatever remains of British industry and livelihoods, all for the benefit of the Tory superrich and investment bankers like Jacob Rees-Mogg, who have their money safely invested in firms right across the world. Or that I’m not outraged by even more people dying of Covid-19 every day, while the government has corruptly mismanaged their care by outsourcing vital medical supplies and their services to firms that are clearly incompetent to provide them, because those same firms are run by their chums. Ditto with the grossly inadequate food parcels, which are another vile example of Tory profiteering. It’s just that however disgusting and infuriating the news is, there is a certain sameness about it. Because all this is what the Tories have been doing for decades. It’s also partly because I can’t say anything more or better about these issues than has been already said by great bloggers like Mike, Zelo Street and the rest.

But I’ve also been kept busy reading some of the books I got for Christmas, like the above tome by Ruth Levitas, a sociology professor at Bristol Uni. The blurb for this runs

In this highly influential book, Ruth Levitas provides an excellent introduction to the meaning and importance of the concept of Utopia, and explores a wealth of material drawn from literature and social theory to illustrate its rich history and analytical versatility. Situating utopia within the dynamics of the modern imagination, she examines the ways in which it has been used by some of the leading thinkers of modernity: Marx, Engels, Karl Mannheim, Robert Owen, Georges Sorel, Ernst Bloch, William Morris and Herbert Marcuse. Utopia offers the most potent secular concept for imagining and producing a ‘better world’, and this classic text will be invaluable to students across a wide range of disciplines.

It has the following chapters

1. Ideal Commonwealths: The Emerging Tradition
2. Castles in the Air: Marx, Engels and Utopian Socialism
3. Mobilising Myths: Utopia and Social Change in Georges Sorel and Karl Mannheim
4. Utopian Hope: Ernst Bloch and Reclaiming the Future
5. The Education of Desire: The Rediscovery of William Morris
6. An American Dream: Herbert Marcuse and the Transformation of the Psyche
7. A Hundred Flowers: Contemporary Utopian Studies
8. Future Perfect: Retheorising Utopia.

I wanted to read the book because so many utopias have been socialist or socialistic, like the early 19th century thinkers Karl Marx described as utopian, Saint-Simon, Fourier and Robert Owen, and was interested in learning more about their ideas. In this sense, I’m slightly disappointed with the book. Although it tells you a little about the plans for the reformation of society, and the establishment of a perfect state or political system, the book’s not so much about these individual schemes as a more general discussion of the concept of utopia. What, exactly, is a utopia, and how has the concept been used, and changed and developed? Much of this debate has been within Marxism, beginning with the great thinker himself. He called his predecessors – Owen, Fourier and Owen ‘utopian’ because he didn’t believe their particular schemes were realistic. Indeed, he regarded them as unscientific, in contrast to his own theories. However, Marx did believe they had done a vital job in pointing out the failures of the capitalist system. Marxists themselves were split over the value of utopias. The dominant position rejected them, as it was pointless to try to describe the coming society before the revolution. Nevertheless, there were Marxists who believed in their value, as the description of a perfect future society served to inspire the workers with an ideal they could strive to achieve. This position has been obscured in favour of the view that Marx and his followers rejected them, and this book aims to restore their position in the history of Marxist thought. This idea of utopia as essentially inspirational received especial emphasis in the syndicalism of Georges Sorel. Syndicalism is a form of radical socialism in which the state and private industry are abolished and their functions carried out instead by the trade unions. Sorel himself was a French intellectual, who started out on the radical left, but move rightward until he ended up in extreme nationalist, royalist, anti-Semitic movements. His ideas were paradoxically influential not just in the Marxist socialism of the former Soviet Union, but also in Fascist Italy. Sorel doesn’t appear to have been particularly interested in the establishment of a real, syndicalist utopia. This was supposed to come after a general strike. In Sorel’s formulation of syndicalism, however, the general strike is just a myth to inspire the workers in their battle with the employers and capitalism, and he is more interested in the struggle than the workers’ final victory, if indeed that ever arrived.

The book also covers the debate over William Morris and his News from Nowhere. This describes an idyllic, anarchist, agrarian, pre-industrial society in which there are no leaders and everyone works happily performing all kinds of necessary work simply because they enjoy it and find it fulfilling following a workers’ revolution. Apart from criticisms of the book itself, there have also been debates over the depth of Morris’ own socialism. Morris was a member of one of the first British Marxist socialist parties, Hyndman’s Social Democratic Federation, and the founder of another, the Socialist League, after he split from them. Critics have queried whether he was ever really a Marxist or even a socialist. One view holds that he was simply a middle class artist and entrepreneur, but not a socialist. The other sees him as a socialist, but not a Marxist. Levitas contends instead that Morris very definitely was a Marxist.

When it comes to the 20th century, the book points out that utopias have fallen out of fashion, no doubt due to the horrors committed by totalitarian regimes, both Fascist and Communist, which have claimed to be ideal states. However, the critic Tom Moylan has argued that utopias have still been produced in the SF novels of Joanna Russ, Ursula le Guin, Marge Piercy and Samuel Delaney. He describes these as ‘critical utopias’, a new literary genre. The heroes of this literature is not the dominant White, heterosexual male, but characters who are off-centre, female, gay, non-White, and who act collectively rather than individually. The book criticises some earlier utopias, like News from Nowhere, for their exclusive focus on the male viewpoint, comparing them with the Land of Cockayne, the medieval fantasy that similarly presents a perfect world in which everything is seemingly ordered for men’s pleasure. In contrast to these are the feminist utopias of the above writers, which began in the late 19th century with Harriet Gilman’s Herland. It also discusses the value of satires like Samuel Butler’s Erewhon, and dystopias like Eugene Zamyatin’s We, Aldous Huxley’s Brave New World and Orwell’s 1984.

Levitas does not, however, consider utopianism to be merely confined to the left. She also considers Thatcherism a form of utopianism, discussing the late Roger Scruton’s Conservative Essays and citing Patrick Wright’s On Living in an Old Country. This last argued that the Conservative promotion of heritage was being used to reinforce old hierarchies in a markedly racist way. Some members of society were thus delineated as truly members of the nation, while others were excluded.

The book was first published in 1990, just before or when Communism was falling. It shows it’s age by discussing the issue whether the terrible state of the Soviet Union served to deter people dreaming and trying to create perfect, socialist societies. She argues that it doesn’t, only that the forms of this societies are different from the Marxist-Leninism of the USSR. This is a fair assessment. In Kim Stanley Robinson’s trilogy of books about the future colonisation of Mars, Red Mars, Green Mars, Blue Mars, the colonists not only succeed in terraforming the planet, but also create socialist society in which authority is as decentralised as possible, women are fully equal and patriarchy has been overthrown and businesses run by their workers as cooperatives. At the same time, those wishing to return to a more primitive way of life have formed hunter-gatherer tribes, which are nevertheless also conversant with contemporary technology.

Further on, although the Fall of Communism has been claimed to have discredited not just Marxism but also socialism, recent history has shown the opposite is true. After forty years of Thatcherism, an increasing number of people are sick and tired of it, its economic failures, the glaring inequalities of wealth, the grinding poverty and degradation it is creating. This is why the Conservative establishment, including the Blairites in the Labour party, were so keen to smear Jeremy Corbyn as an anti-Semite, a Communist and Trotskyite, or whatever else they could throw at him. He gave working people hope, and as Servalan, the grim leader of the Terran Federation said on the Beeb’s classic SF show, Blake’s Seven, ‘Hope is very dangerous’. A proper socialist society continues to inspire women and men to dream and work towards a better world, and it is to stop this that the Blairites contrived to get Corbyn’s Labour to lose two elections and have him replaced by Keir Starmer, a neo-liberal vacuity who increasingly has nothing to say to Johnson and his team of crooks.

Back to the book, its discussion of the nature of utopia therefore tends to be rather abstract and theoretical as it attempts to describe the concept and the way it has changed and been used. I didn’t find this really particularly interesting, although there are nevertheless many valuable insights here. I would instead have been far more interested in learning more about the particular ideas, plans and descriptions of a new, perfect, or at least far better, society of the many thinkers, philosophers and authors mentioned.

From Political Apathy to Dictatorship

Russell Brand: Funny man and bête noir of the Right

A little while ago, Russell Brand caused controversy by declaring that politics and politicians was now so corrupt that people shouldn’t vote. He then went on to say that he wanted a revolution instead, though qualified this by saying it should be bloodless. Both statements were extremely controversial, with Webb, the other half of the comedy duo Mitchell and Webb, attacking him advocating revolution, which, in his view, led to violence, gulags and horrific atrocities by the state.

These are all indeed dangers of a revolution, and were certainly consequences of the Bolshevik seizure of power in Russia. They can also be the dangers of political apathy, of deliberately not voting, at least as used in the tactics of the extreme Right to bring down a democratic system they detest.

Hans Zehrer: Extreme Right-wing Theoretician of apathy.

One of the leading neoconservative intellectual circles in Germany during the last years of the Weimar republic was based around the magazine Die Tat (‘The Deed’ in German), edited by Hans Zehrer. Zehrer was influenced by the sociological theories of Max and Alfred Weber, Karl Mannheim, and Vilfredo Pareto. The last was an Italian political theorist, who was particularly important in the rise of Fascism for his theories about the role of elites in shaping society. The early 1930s were a period of acute unemployment and frustration for young German graduates as the twice as many students graduated from university than there were suitable jobs for them. Zehrer was interested in the role of the intellectual in society, and shared their resentment at the lack of opportunities for them. He therefore urged them to abandon the Weimar republic, and drew on the experiences of the various youth leagues and Pareto and other political theorists to develop ideas about the new elite that would arise from these alienated intellectuals. He was so opposed to the Weimar republic and its democracy that he urged his readers to stand back from any political activity with the slogan ‘Achtung, junge Front! Draussenbleiben! (Attention, young front! Remain Uncommitted!)

There are parallels to today’s situation. Disenchantment with the political system is strong, with more and more people staying away from the voting booths. Employment prospects for graduates are similarly declining. Despite the massive expansion of Higher Education over the last twenty or thirty years, the number of careers open to graduates has not expanded, but sharply declined. As result, many students leaving university now find themselves performing menial, dead-end jobs saddled with tens of the thousands of pounds student debt. None of the political parties has shown themselves remotely sympathetic. It was Tony Blair, who introduced tuition fees. This was followed, however, by a massive increase under the Coalition. The Lib Dems are particularly resented for their complicity in this. Not only had Nick Clegg lied when he told the nation’s students that he would abolish them, but Vince Cable also declared that graduates should automatically pay more tax as they would inevitably become high earners. This is a fact that has escaped many former students, now waiting on tables or flipping burgers in McDonald’s. There is considerable alienation against the present situation and the three main parties, who are held to be responsible for it.

This hasn’t shown itself in a turn to extremist parties, however. Communism has more or less collapsed, and the BNP remains extremely unpopular. Other Right-wing groups and parties, however, have emerged, such as the English Defence League and UKIP. The latter deny they are racist, but are motivated by bitter resentment of the EU, to the point where they have been described as ‘BNP-lite’. They also claim to stand apart from the three main parties, Labour, Liberals and Conservatives, but are like them in that they share their Neo-Liberal economics. Indeed, they are more extreme in their enthusiasm for privatisation, free-trade and the destruction of the welfare state than the Tories.

In the Weimar republic, the alienation of the Conservative intellectuals contributed to the rise of the Nazi dictatorship. That probably won’t occur here, as truly Fascist movements are despised. What it is leading to is less voters turning out to oppose UKIP. And there is the danger that without an active engagement in politics by the British public, this will become the preserver of unelected, managerial elites. Those who would undoubtedly benefit from this are the multinational corporations to whom the government has handed so much of the administration of British public life and state. Atos as public servants are appalling. Atos as an unelected government would be unimaginably worse.