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Utopia is a term denoting a visionary or ideally perfect state of society, whose members live the best possible life. The term Utopia was coined by Thomas More from the Greek words ou (no or not), and topos (place), as the name for the ideal state in his book, De optimo reipublicae statu deque nova insula Utopia (Louvain, 1516).

Utopianism refers to the various ways in which people think about, depict, and attempt to create a perfect society. Utopian thought deals with morality, ethics, psychology, and political philosophy, and often originates from the belief that reason and intelligence can bring about the betterment of society. It is usually characterized by optimism that an ideal society is possible. Utopianism plays an important role in motivating social and political change.

The adjective "utopian" is sometimes used in a negative connotation to discredit ideas as too advanced, too optimistic or unrealistic and impossible to realize. The term Utopian has also been used to describe actual communities founded in attempts to create an ideal economic and political system. Many works of utopian literature offer detailed and practical descriptions of an ideal society, but usually include some fatal flaw that makes the establishment of such a society impossible.

The term Utopia was coined by Thomas More from the Greek words ou (no or not), and topos (place), as the name for the ideal state in his book, De optimo reipublicae statu deque nova insula Utopia (Utopia Louvain, 1516). The book is narrated by a Portuguese traveler named Raphael Hythlodaeus, who criticizes the laws and customs of European states while admiring the ideal institutions which he observes during a five year sojourn on the island of Utopia.

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Utopia is a perfect society, where poverty and misery have been eliminated, there are few laws and no lawyers, and the citizens, though ready to defend themselves if necessary, are pacifists. Citizens hold property in common, and care is taken to teach everyone a trade from which he can make a living, so that there is no need for crime. Agriculture is treated as a science and taught to children as part of their school curriculum; every citizen spends some of his life working on a farm. The people live in 54 cities, separated from each other by a distance of at least 24 miles. The rural population lives in communal farmhouses scattered through the countryside. Everyone works only six hours a day; this is sufficient because the people are industrious and do not require the production of useless luxuries for their consumption. A body of wise and educated representatives deliberates on public affairs, and the country is governed by a prince, selected from among candidates chosen by the people. The prince is elected for life, but can be removed from office for tyranny. All religions are tolerated and exist in harmony; atheism is not permitted since, if a man does not fear a god of some kind, he will commit evil acts and weaken society. Utopia rarely sends its citizens to war, but hires mercenaries from among its warlike neighbors, deliberately sending them into danger in the hope that the more belligerent populations of all surrounding countries will be gradually eliminated.

Utopia was first published in Louvain in 1516, without Mores knowledge, by his friend Erasmus. It was not until 1551, sixteen years after More's execution as a traitor, that it was first published in England as an English translation.

Although some readers have regarded Utopia as a realistic blueprint for a working nation, More likely intended it as a satire, allowing him to call attention to European political and social abuses without risking censure by the king. The similarities to the ideas later developed by Karl Marx are evident, but More was a devout Roman Catholic and probably used monastic communalism as his model. The politics of Utopia have been seen as influential to the ideas of Anabaptism, Mormonism, and communism. An applied example of More's utopia can be seen in Vasco de Quiroga's implemented society in Michoacn, Mexico, which was directly taken and adapted from More's work.

The word utopia overtook More's short work and has been used ever since to describe any type of imaginary ideal society. Although he may not have founded the genre of utopian and dystopian fiction, More certainly popularized it. Some of the early works which owe something to Utopia include The City of the Sun by Tommaso Campanella, Description of the Republic of Christianopolis by Johannes Valentinus Andreae, New Atlantis by Francis Bacon and Candide by Voltaire.

The more modern genre of science fiction frequently depicts utopian or dystopian societies in fictional works such as Aldous Huxley's Brave New World (1932) Lost Horizon by James Hilton (1933), "A Modern Utopia" (1905) and New Worlds for Old (1908) by H. G. Wells, The Great Explosion by Eric Frank Russell (1963), News From Nowhere by William Morris, Andromeda Nebula (1957) by Ivan Efremov, 1984 (1949) by George Orwell, and The Giver (1993) by Lois Lowry. Authors of utopian fiction are able to explore some of the problems raised by utopian concepts and to develop interesting consequences. Many works make use of an outsider, a time-traveler or a foreigner, who observes the features of the society and describes them to the reader.

Utopian thought is born from the premise that through reason and intelligence, humankind is capable of creating an ideal society in which every individual can achieve fulfillment without infringing on the happiness and well-being of the other members of society. It includes the consideration of morality, ethics, psychology, and social and political philosophy. Utopian thinking is generally confined to physical life on earth, although it may include the preparation of the members of society for a perceived afterlife. It invariably includes criticism of the current state of society and seeks ways to correct or eliminate abuses. Utopianism is characterized by tension between philosophical ideals and the practical realities of society, such as crime and immorality; there is also a conflict between respect for individual freedom and the need to maintain order. Utopian thinking implies a creative process that challenges existing concepts, rather than an ideology or justification for a belief system which is already in place.

Two of Platos dialogues, Republic and Laws, contain one of the earliest attempts to define a political organization that would not only allow its citizens to live in harmony, but would also provide the education and experience necessary for each citizen to realize his highest potential.

During the nineteenth century, thinkers such as Henri Saint-Simon, Charles Fourier, and Etienne Cabet in France, and Robert Owen in England popularized the idea of creating small, experimental communities to put philosophical ideals into practice. Karl Marx and Friedrich Engels recognized that utopianism offered a vision for a better future, a vision that contributed much to Marxism, but they also criticized utopian writers' lack of a wider understanding of social and political realities which could contribute to actual political change. Herbert Marcuse made a distinction between abstract utopias based on fantasy and dreams, and concrete utopias based on critical social theory.

Utopianism is considered to originate in the imaginative capacity of the subconscious mind, which is able to transcend conscious reality by projecting images of hopes, dreams, and desires. Utopian ideas, though they may never be fully realized, play an important role in bringing about positive social change. They allow thinkers to distance themselves from the existing reality and consider new possibilities. The optimism that a better society can be achieved provides motivation and a focal point for those involved in bringing about social or political change. Abolitionism, womens rights and feminism, the Civil Rights movement, the establishment of a welfare system to take care of the poor, the Red Cross, and multiculturalism are all examples of utopian thinking applied to practical life.

The harsh economic conditions of the nineteenth century and the social disruption created by the development of commercialism and capitalism led several writers to imagine economically utopian societies. Some were characterized by a variety of socialist ideas: an equal distribution of goods according to need, frequently with the total abolition of money; citizens laboring for the common good; citizens doing work which they enjoyed; and ample leisure time for the cultivation of the arts and sciences. One such utopia was described in Edward Bellamy's Looking Backward. Another socialist utopia was William Morris' News from Nowhere, written partially in criticism of the bureaucratic nature of Bellamy's utopia.

Capitalist utopias, such as the one portrayed in Robert A. Heinlein's The Moon Is a Harsh Mistress or Ayn Rands The Fountainhead, are generally individualistic and libertarian, and are based on perfect market economies, in which there is no market failure. Eric Frank Russell's book The Great Explosion (1963) details an economic and social utopia, the first to mention of the idea of Local Exchange Trading Systems (LETS).

Political utopias are ones in which the government establishes a society that is striving toward perfection. These utopias are based on laws administered by a government, and often restrict individualism when it conflicts with the primary goals of the society. Sometimes the state or government replaces religious and family values. A global utopia of world peace is often seen as one of the possible inevitable ends of history.

Through history a number of religious communities have been created to reflect the virtues and values they believe have been lost or which await them in the Afterlife. In the United States and Europe during and after the Second Great Awakening of the nineteenth century, many radical religious groups sought to form communities where all aspects of people's lives could be governed by their faith. Among the best-known of these utopian societies were the Puritans, and the Shaker movement, which originated in England in the eighteenth century but moved to America shortly after its founding.

The most common utopias are based on religious ideals, and usually required adherence to a particular religious tradition. The Jewish, Christian and Islamic concepts of the Garden of Eden and Heaven may be interpreted as forms of utopianism, especially in their folk-religious forms. Such religious "utopias" are often described as "gardens of delight," implying an existence free from worry in a state of bliss or enlightenment. They postulate existences free from sin, pain, poverty and death, and often assume communion with beings such as angels or the houri. In a similar sense the Hindu concept of Moksha and the Buddhist concept of Nirvana may be thought of as a kind of utopia.

Many cultures and cosmogonies include a myth or memory of a distant past when humankind lived in a primitive and simple state of perfect happiness and fulfillment. The various myths describe a time when there was an instinctive harmony between man and nature, and mans needs were easily supplied by the abundance of nature. There was no motive for war or oppression, or any need for hard and painful work. Humans were simple and pious, and felt themselves close to the gods. These mythical or religious archetypes resurge with special vitality during difficult times, when the myth is not projected towards the remote past, but towards the future or a distant and fictional place (for example, The Land of Cockaygne, a straightforward parody of a paradise), where the possibility of living happily must exist.

Golden Age

Works and Days, compilation of the mythological tradition by the Greek poet Hesiod, around the eighth century B.C.E., explained that, prior to the present era, there were four progressively most perfect ones.

A medieval poem (c. 1315) , entitled "The Land of Cokaygne" depicts a land of extravagance and excess where cooked larks flew straight into one's mouth; the rivers ran with wine, and a fountain of youth kept everyone young and active.

Scientific and technical utopias are set in the future, when it is believed that advanced science and technology will allow utopian living standards; for example, the absence of death and suffering; changes in human nature and the human condition. These utopian societies tend to change what "human" is all about. Normal human functions, such as sleeping, eating and even reproduction are replaced by artificial means.

All links retrieved January 13, 2016.

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Utopia - New World Encyclopedia

Delhi, officially National Capital Territory of Delhi (NCT) - incorporating fascinating Old Delhi and India's capital, New Delhi - is a vast, well-organized metropolis dotted with lush public parks, exotic Mughal Empire architecture, grand British-colonial showpieces, monumental government structures, shrines large and small to a baffling number of spiritual practices, side-by-side tracts of glittering mega-malls, and a magic carpet of organic urban sprawl woven together over hundreds of years. Rich in history, culture, cuisine, commodities, ethnicities, superstitions, and opinions, Dehli is the proverbial melting pot where a little bit of every part of the subcontinent and its neighbors has been blended into modern India.

Appealing and relatively easy to get around (except during rush hours), Delhi is also super safe, thanks to teams of ever-vigilant security that look to have been hand-picked from the handsomest of the country's already studly armed services. If you're a fan of hunky, flirty, mustachioed men in uniform, packing (in more than one way), then Delhi's got that added bonus!

The population of Delhi is nearing 17 million people (that's over 650,000 Utopians and more on the way).

Navigating the local gay scene is easy with our interactive Utopia Map of Gay & Lesbian Delhi / New Delhi :

Gay and lesbian-friendly travel agents providing one-stop, tailor-made travel plans for travelers going to India, Nepal, Thailand, Maldives, Mauritius, Sri Lanka and Indian islands among many destinations. Holidays, unions, honeymoons. Utopia Member Benefit: 5% DISCOUNT, FREE TRAVEL MAPS, COMPLIMENTARY PICK-UPS AND DROPS and other benefits and upgrades based on availability. Add your review, comment, or correction

"We have just returned from our 4th trip organised by Pink Vibgyor, and delivered by Rajat's very professional team (to India 3 times and Sri Lanka once). Rajat was always available for the many pre-planning emails. He is always obliging when it comes to tweaking each and every detail of the trip so that it is planned perfectly for each individual. On the trip itself, again everything was without fault and totally seamless. Ground crew were always punctual, professional, and courteous. The guides always full of information about the sights being seen. Would we recommend Rajat and Pink Vibgyor 100%? Yes." -- Neil S., Feb 26, 2016

"We just came back to France after visiting Rajastan with Pink Vibgyor. All was well organized by them and Rajat answered all questions and did all we needed to be satisfied. The driver was efficient and friendly. All the local French speaking guides were interesting and friendly. Just be attentive: the 'heritage' hotels are not like in Europe (like Pousadas or Chateaux Hotels). They could be very charming or the houses could be beautiful, but less confortable, noisy, etc. than European standard. So, have a precise look online before renting them. Are there windows in the room? is the room large enought? How is the bathroom? Special thanks to Amir in Delhi who permitted us to discover the town 'differently'." -- Jean Marie, Feb 13, 2016

"I just finished a Sep tour of 16 days in Rajasthan and Punjab. Raj, who organized my tour, and Narish, my driver, where excellent. I was upgraded in many of the hotels that I stayed in. Every need was taking care of. An amazing trip." -- Charles P, Oct 20, 2015

A long-running venue to meet people from the gay community. Small disco on two levels with a gay party every Tues night. G/F with bar stools is noisy, but good for people who like to dance and hook up. Upper level with sofas is better to socialize. Fun, nice people, lots of couples, easy to chat. Gets packed after 11pm. Most of the patrons are locals, with some expatriates mingling in. Add your review, comment, or correction

On the street from Chandni Chowk to the Old Delhi train station there is a facility on the Chandni Chowk side. Very cruisy after sunset. Quick action possible in the last cubicle. All ages, but mostly poor, working class, and rickshaw wallahs. Add your review, comment, or correction

The park, in the vicinity of the Dhaula Kuan bus stop, is super active in the afternoons (it is not safe at night) with hundreds of men of all ages who, waiting for their bus connections (sometimes for hours), wander around the park looking for connections (which happen almost instantly as you enter the park). The term MSM was seemingly coined to describe this scene. Add your review, comment, or correction

Action possible at night after 8pm, but beware of roaming cops. Along the park are several cruisy facilities on Lala Hardev Marg. Add your review, comment, or correction

At the corner which is closest to the Ashok Hotel Convention Hall entrance. Favorite cruising spot (particularly on Sun evenings), although be cautious and make sure you don't carry valuables. Peak hours are 6-8pm. Add your review, comment, or correction

Very cruisy day and night, all ages, professionals and working class. Be aware of roaming authorities. If you arrive by Metro, get out at the Delhi Station gate (not Ajmeri). Enter the stairs via the security. Ascend the long and elevated gangway/passenger distributor where you may traverse all platforms below. At the last, Platform 1, do not descend onto the platform, descend in front and exit via the next security in front. Exit the Delhi railway station, on the right, you will see the red and blue sign for Railway Protection Force Post, New Delhi. The facility is directly opposite the sign, towards the right, and shielded by brickworks. Near New Delhi Station on the Pahar Ganj side, there's a facility at the bottom of the staircase leading to the bridge over the railway tracks. Cruisy, but avoid action here as the authorities can be watching. The steps going up to the bridge can also be cruisy at night. Add your review, comment, or correction

Enter from the gate next the Wholesale Flower Market on Mehrauli-Gurgaon Rd. The park has some nice monuments and wonderful walks. Easy encounters are possible, although be cautious and make sure you don't carry valuables. Don't hang around too late after it gets dark. Add your review, comment, or correction

Look for Fire Brigade office. The park gate is just opposite (next to the taxi stand). Easy encounters are possible, although be cautious and make sure you don't carry valuables. Don't hang around too late after it gets dark. Add your review, comment, or correction

This "rare bird" is a superb, gay-friendly bistro by bon vivant Jerome and his partner Laurent. With an inventive, relaxed interior and rooftop terrace overlooking a pretty park, plus very reasonable prices, this is one of Delhi's best casual fine dining experiences. Using only the freshest local produce and most authentic imported ingredients, Jerome has evoked the simple and flavor-rich home cooked cuisine of three generations of his restaurateur family. Everything is made with love, from bread crusts to deserts. Favorites range from garlicky escargot, herb and cheese tarts, and gooey-good onion soup to simply prepared meat and fish sourced from local farms or flown in daily. Excellent, attentive (and handsome) service staff. Fine wines, aperitifs, cocktails and unique beers. The grapefruit sorbet served in a shot of Jerome's home town liquer is just one of many superlatives on the menu. Open nightly for dinner and Tue-Sun for lunch. Add your review, comment, or correction

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