He said that "there are numerous things in these books that, to our ways, are loathsome" More, The prescription of eugenics pales, though, in evaluation to the belief in the value of infanticide"[t]he young kids of good parents they will take to a rearing ballpoint in the care of doctors dwelling apart in a certain part of the city; the young kids of inferior parents, or any child of the other ones born defective, they will conceal, as is fitting, in a secret and unknown location" Plato Before delving into the exact likenesses and dislikenesses between the two works, it is important to be cognizant of the aspires of the two books.
Life and Works On the title-page of Utopia Thomas More identifies himself as a citizen of the renowned city of London. The city, with its privileges and corporate procedures, was central to his formation and to the style of his political thought. Thomas began his education at St Anthony's, the outstanding grammar school in the city, but around he was placed as a page in the household of Cardinal John Morton, Archbishop of Canterbury and Lord Chancellor.
Morton was evidently struck by More's talents since after two years he was sent on to Oxford, perhaps to Canterbury College. It was probably never intended that he should take a degree, but he must have received some grounding in the subjects of the trivium grammar, dialectic, rhetoric.
Morton, who died inwould remain a figure of personal significance to More, appearing both in Richard III in his earlier office as bishop of Ely and in Utopia, where he serves A comparison of the utopia by thomas more and republic by plato the figure of a wise and flexible statesman.
Erasmus had his own agenda, and he is largely responsible for the idea that John More dragged his reluctant son into a legal career. In fact, there is a marked consistency about Thomas's early career, and it seems that he successfully balanced his humanist interests with commitment to the law.
After two years at Oxford, he returned to London, initially studying at New Inn, before he was admitted to Lincoln's Inn in A common feature of this group is their interest in Greek studies; moreover, all of them, apart from More, had travelled in Italy.
It is possible that More had picked up some Greek in Oxford: Grocyn returned there in after a period of study in Florence and had given the first Greek lectures in the university, but he moved in to London, where More would have had easy access to his teaching.
In any case, Thomas Linacre, who had shared Grocyn's studies in Florence, returned to England inand More mentions reading Aristotle's Meteorologica under his guidance. The acquisition of competence in Greek was of profound importance in More's intellectual development, and it provided the basis for his collaboration with Erasmus.
It was in the course of the latter's visit to England in that they agreed to translate works by the Greek satirist Lucian of Samosata into Latin, and their combined efforts were printed at Paris in the following year. More was an instinctive ironist and clearly responded to Lucian's exposure of human self-deception; this works not only on the level of private delusion but also on the broader level of cultural convention.
More even invokes Lucian as an antidote to the superstitious fables which so easily distort Christian belief and might even mislead such an authoritative figure as St Augustine CWM 3: In More completed his legal studies and qualified as a barrister.
We have no record of what these contained, though Thomas Stapleton in Tres Thomae claims that he treated the work more from the standpoint of history and philosophy than theology.
Augustine would remain central to More's thinking, yet, in his letter to Martin Dorp, he takes the opportunity to criticize the saint's view on the corporeality of demons: Being a man, he could make a mistake.
I take his word as seriously as anyone's, but I take no man's word unconditionally. His ability to combine an interest in the academic study of law he was acting as Lent Reader at Lincoln's Inn as late astogether with Greek and patristic studies, while pursuing an increasingly busy legal career, is remarkable.
In his prefatory letter to Utopia, he gives a humorous account of the pressures that have hindered completion of the work, but it seems that this demanding routine must have been his normal pattern of life.
Prior to his marriage inMore reportedly lived in the Charterhouse, presumably in the guest lodgings, an association that has led to conjectures about his attraction to the monastic life, or at least to the priesthood.
Erasmus has not helped here since he uses More as an example of one who, having tested himself for a religious vocation, could not shake off the idea of marriage: This sounds more like Hilton's ideal than some form of monastic nostalgia.
Meanwhile, More's legal career in the city flourished, and in he was returned as a Member of Parliament. It was in the course of this Parliament that Henry VII's demand for a retrospective subsidy to cover the expenses of his daughter's marriage to James IV of Scotland was rejected, and Roper attributes this substantially to More's intervention.
Early in the following year, he married Jane Colt and moved into the Old Barge, Bucklersbury, a residence large enough to permit a flow of guests; among them was Erasmus, who arrived in Augustfull of anticipation of patronage under the new king and carrying in his head the initial idea for The Praise of Folly.
Certainly More's sardonic laughter found its way into his Latin epigrams, many of which must date from these years; but a more solemn undertaking was the translation of the biography of the syncretist philosopher Giovanni Pico della Mirandola — by his nephew Gianfrancesco, which would seem to date from about this time.
Stapleton suggests that More settled on Pico as a model of the lay intellectual, though Pico's retired life might seem the obverse of More's public engagement. More's aim in the Life of Pico was not simply to provide an English translation of Gianfrancesco's text but to modify it for his own ends; so a substantial part of the original is cut, most notably the parts dealing with Pico's more exotic intellectual interests and controversies, and out of forty-seven letters printed by Gianfrancesco only three are retained.
Rather than justifying Pico's highly individual career, More is concerned to sketch the outline of an edifying life: These are the very characteristics that will later reappear in the figure of Raphael, the wandering philosopher who is our guide to the island of Utopia.
Of the three letters which More translates, that to Andrea Corneo is the most important, dealing as it does with the social role of philosophy.
Philosophers, he concludes, cannot serve: We can see More here putting down markers that will later shape the dispute about philosophy and the public sphere which surfaces in Utopia.
However the yearwhich saw the Life of Pico in print, offered More little scope for tranquil retirement. He was heavily engaged in London affairs, representing the city in Henry VIII's first Parliament, and in September he became one of its two Undersheriffs, the office by which he identifies himself on the title-page of Utopia.
As Undersheriff, he was responsible for providing legal advice to senior officers of the corporation, but in particular for presiding over the Sheriff's court; it was, in fact, a key post that placed him at the heart of the city's life and at the same time gave him a vivid sense of the social problems played out before the courts.
The urgency of his obligations may well explain the haste of his remarriage:The Republic is Plato’s most famous dialogue, contains many of his best-known arguments and is one of the great classics of world literature.
It is also the victim of a serious and widespread misconception, in that it is held to present a political utopia, a polis [city state] to be imitated. This dichotomy of similarities and differences is evident in the depiction of women's roles in both The Republic, by Plato, and Utopia, by Thomas More.
Both Plato and More, in their respective works, assign to women a role that is much more progressive than the role held by . TWO UTOPIAS: A COMPARISON OF THE REPU~LIC OF PLATO AND ST. THO~~S MORE'S UTOPIA Charles August Weisgerber, S.J., A.B. A thesis submitted in partial fulfillment of the requirements for the degree of Master of.
More was well aware, too, of Plato's doubts about ownership, and he applies to the whole population of Utopia the communality of possessions which Plato reserves for his Guardians (Republic DB). The Relationship between Plato's Republic and Thomas More's Utopia The trite cliche that no man is an island applies equally well to political philosophies.
Plato's Republic and Thomas More's Utopia Comparison of Plato's Republic and Thomas More's Utopia Plato's Republic was a very contentious work in Europe, even though facets of the work were well liked and up to date, such as the conviction that "the development of luxury and excess corrupts the good humanity and must lead to wars of aggression and ultimately to degeneration" (timberdesignmag.com).