Cambridge, Eng.: Cambridge University Press, 1995 Utopia. New Haven, CT: Yale University Press, 1965 with an Introduction” by the editors (xv-cxciv), “Commentary” (255-70, 585), “More’s Visit to Antwerp in 1515” by Hexter (571-76), “Vocabulary and Diction in Utopia” by Surtz (577-82), and an Index (587-629) Utopia: Latin Text and English Translation. For a consideration of some translations, see Elizabeth McCutcheon, “Ten English Translations/Editions of Thomas More’s Utopia.” Utopian Studies 3.2 (1992): 102-20. Louis, MO: Center for Reformation Research, 1981), 20-29. Thomas More: A Preliminary Bibliography of His Works and Moreana to the Year 1750 (New Haven, CT: Yale University Press, 1961), 3-57 and Constance Smith, An Updating of R.W. For early editions and translations, see R.W. The first English translation was published as A Fruteful and Pleasaunt Worke of the Beste State of a Publyque weale, and of the newe yle called Vtopia. ![]() The classic work presenting a better society on an isolated island and commenting on the current situation in England. Too often, however, human beings admire what Erasmus calls the "inside-out Sileni" (175), preferring "the mask" to "the face, the shadow to the reality, the artificial to the.Libellus vere aureus nec minus salutaris quam festivus de optimo reip statu, deq noua Insula Vtopia Socrates, Jesus Christ, the prophets, and the apostles are all "Sileni": homely, humble, and unworldly, like the original statues of Silenus, but transformed by the divine spirit within. The adage begins as a reflection upon the difference between appearance, so often deceptive, and reality human beings customarily value what looks rich and appealing, scorning the seemingly ugly and base that may contain a metaphoric pearl without price. Hence his choice of "The Sileni of Alcibiades," a particularly serious Erasmian adage, which challenges the warped and misguided values that human beings (in particular the so-called Christians of Western Europe) too often embrace. But Wootton is less interested in specific connections between the texts that are traditionally paired (the Utopia, first published in 1516, and Erasmus's Praise of Folly-its original title, Moriae Encomium, including a pun on More's name-first published in 1511), than in shared intellectual interests and "a way of thinking about the world" (23). Scholars and critics have long explored the relationship between the two men and debated the extent of Erasmus' influence upon More some have even suspected that Raphael Hythlodaeus, the putative discoverer of Utopia, was based in good part upon Erasmus. In fact the most distinctive element of Wootton's edition is the opportunities it provides of seeing More's Utopia through an Erasmian lens. Wootton highlights the connections between More and Erasmus in another way, adding his translation of "The Sileni of Alcibiades," one of Erasmus's most important adages, which first appeared in 1515, to his translation of the Utopia. The March 1518 edition was accompanied by collections of epigrams by More and Erasmus. Wootton also bases his translation upon the third edition, which was supervised by Beatus Rhenanus and Erasmus and published in Basel by Erasmus's printer, Johann Froben. Just four years ago, for example, a new bilingual edition, modernizing the third edition of More's Utopia (March, 1518), appeared: Thomas More, Utopia: Latin Text and English Translation (Ed. THIS IS AN ATTRACTIVE, compact, and specialized edition of More's Utopia, a work that remains essential for anyone interested in utopian studies and that continues to attract a surprising number of translators and editors. Utopia: With Erasmus's "The Sileni of Alcibiades." Ed.
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