Utopia is a work of fiction and socio-political satire by Thomas More published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries.

Before Utopia demonstrates that Thomas More’s Utopia (1516) is not, as is widely accepted, a rhetorical play of spirit but is instead built from a particular philosophy. That philosophy is not Platonism, but classical Stoicism. Deeply disturbed in his youth by the conviction that he needed to decide between a worldly and a monastic path, Thomas More was transformed in 1504 by Erasmus’ De taedio Iesu and Enchiridion. As a consequence, he married in 1505 and wholeheartedly committed himself to worldly affairs. His Lucian (1506), written after working directly with Erasmus, adopts the Stoic mindset; Erasmus’ Praise of Folly (1511) shows from beginning to end the workings of More’s life-changing Stoic outlook. More’s Utopia then goes on to systematically illustrate the Stoic unitary two-dimensional frame of thought within an imaginary New World setting. Before Utopia is not just a book about Thomas More. It is a book about intellectual history and the movement of ideas from the ancient world to the Renaissance. Ross Dealy emphasizes the continuity between Erasmus and More in their religious and philosophical thought, and above all the decisive influence of Erasmus on More.

The 500th anniversary of the first publication of Thomas More’s Utopia invites a reappraisal of its significance, not just as an ironic and playful fiction, but as a serious contribution to social and political thought. More delivers a searing critique of the injustices of his time and imagines a radical alternative based on common ownership and representative government. In this new interpretation, Wilde surveys the context from which Utopia emerged and analyses its key themes – politics, economics, social relations, crime and punishment, war and religion. Although the society of the Utopians is created as a remedy to the ailments of the old world, there are restrictions on individual freedom which reflect More’s suspicion of human nature’s innate fragility. Wilde argues that this should not detract from the power of the book in challenging the root causes of inequality and oppression. The true legacy of Utopia lies in its plea for social justice in the face of a world driven by greed and the lust for power. A compelling case is made for the continued relevance of this masterpiece, a legacy that should not be diminished by attempts to discredit More’s character, which are dealt with here in the epilogue. Offering a new perspective on this important historical text, this book is essential reading for students and scholars working in radical politics, the history of social thought and literature, as well as anyone interested in learning more about this fascinating work.

The 500th anniversary of Thomas More’s Utopia has directed attention toward the importance of utopianism. This book investigates the possibilities of cooperation between the humanities and the social sciences in the analysis of 20th century and contemporary utopian phenomena. The papers deal with major problems of interpreting utopias, the relationship of utopia and ideology, and the highly problematic issue as to whether utopia necessarily leads to dystopia. Besides reflecting the interdisciplinary nature of contemporary utopian investigations, the eleven essays effectively represent the constructive attitudes of utopian thought, a feature that not only defines late 20th- and 21st-century utopianism, but is one of the primary reasons behind the rising importance of the topic. The volume’s originality and value lies not only in the innovative theoretical approaches proposed, but also in the practical application of the concept of utopia to a variety of phenomena which have been neglected in the utopian studies paradigm, especially to the rarely discussed Central European texts and ideologies.