Tommaso Campanella city of the sun the main idea briefly. Utopian ideas T

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"City of the Sun" Campanella.

Campanella's "City of the Sun" occupies a significant place in the history of social ideas. The influence of this book in the 17th and 18th centuries is undeniable. It caused a number of imitations and rehashings. As a source of utopian ideas
The City of the Sun should be placed next to Thomas More's Utopia.

The literary design of the "City of the Sun" is very primitive. Having borrowed the form of dialogue from ancient and Renaissance authors, Campanella was unable to properly use this form. In essence, we have before us not a dialogue, but a continuous story in the first person, in which are interspersed - for the sake of literary tradition, the interlocutor's empty remarks, justified, and even then not in all cases, by the need to move on to a new topic of the story. They contribute nothing essential to the story, and the story loses nothing by their exclusion. Taken by itself, the story is unoriginal and not very entertaining. He follows the established pattern: the traveler finds himself in an unknown, newly discovered country, where he finds the social orders that seem perfect to him implemented. In contrast to More, Campanella could not bring a single living feature into this stencil. Finally, the style of the story is dry, abstract, devoid of vivid images and wording. Engage the reader like a literary work
"City of the Sun" cannot.

His influence successes were due, obviously. His other qualities.
Neither the literary talent of the author, but the principles formulated by him with great clarity attracted interest in the "City of the Sun" and caused its wide distribution in all countries of Western Europe - one might say, contrary to its form. The complete absence of private property, universal compulsory labor, recognized by all as an honorable cause, social organization of production and distribution, labor education of citizens - this is the main complex of Campanella's social ideas. It was these ideas that allowed the "City
Sun" to survive three centuries, finding readers and admirers for him.
It is worth emphasizing once again that in the disclosure of these provisions - excluding labor education - Campanella gives little concrete and original.

Economic views of Campanella in the "City of the Sun".

Campanella referred to the unbearable situation in Calabria, the oppression of taxes and the ruin of the peasants, the strife in the cities, the raids of the Turks and local bandits. The extortion of wealthy merchants and usurers leads to starvation and desolation. “Hunger,” Campanella wrote in “Discourses on Increasing the Revenue of the Kingdom of Naples,” “comes from trade, because merchants and powerful usurers buy up all the grain on the vine and keep it until they drive the people to starvation, and then sell it at triple or a quadruple price so that the country becomes deserted, for some flee away from the kingdom, while others die from such vile food ....».

The main cause of all disasters is social inequality, the existence of wealth and poverty. Domination in a society of social inequality, private interest gives rise to unrestrained selfishness, individualism, disregard for the interests of other people, society as a whole.

The rational structure of the Solar City is nothing more than an expression of the rationality and conformity with the nature of the social order that is established in the state of solariums: “they have everything in common”, private property is abolished in the City of the Sun - the basis of social inequality: “The community makes everyone rich at the same time and at the same time the poor: the rich because they have everything, the poor because they have no property; and therefore they do not serve things, but things serve them.

Deriving private property from a monogamous family (“property is formed with us and is supported by the fact that we each have our own separate dwelling and our own wives and children”), Campanella saw in the community of wives the only possible prerequisite for the destruction of private property. “At solariums, wives are in common both in the matter of service and in relation to the bed, but not always and not like animals that cover each female, but only for the sake of producing offspring in due order ...”. The community of wives serves not only to maintain the community of property, but also to "scientific" ("according to the rules of philosophy") state control over childbearing. This control is carried out in accordance with biological and astrological theories.
Campanella. It is this desire to give a "scientific" character to the reproduction of the human race in an ideal society, and not just borrowing from literary sources (Plato), that should explain the introduction of the community of wives into its social program.

The same rational principles are subordinated in the City of the Sun to the upbringing and education of children. The general ignorance of the people in contemporary society
Campanella contrasts the state's concern for education. Having studied the natural and abstract sciences, "constantly and diligently engaging in discussion and disputes," young men and women "get posts in the field of those sciences and crafts in which they have succeeded most."

Attitude towards work

Universal participation in work, which from a curse has become an honorable and respected affair, is the most important feature of the social order of the City of the Sun.
Solarium "he is revered as the most noble and worthy, who has studied more arts and crafts and who knows how to apply them with great knowledge of the matter."

No work is shameful in the society of solariums, “no one considers it humiliating for himself to serve at the table or in the kitchen, go to the sick, etc. They call any service teaching ... Therefore, everyone, no matter what service he is assigned, performs it as the most honorable.
“The heaviest crafts, for example, blacksmithing or building, are considered by them to be the most laudable, and no one shy away from doing them, especially since the inclination towards them is found from birth, and thanks to such a schedule of work, everyone is engaged not in work that is harmful to him, but on the contrary, developing his strength.

Labor in a certain sense is rehabilitated: it ceases to be the lot of the oppressed. And participation in the work of all provides an opportunity to drastically shorten the working day and save the worker from excessive overstrain.
The use of man in social production "according to his natural inclinations" makes labor attractive. People find the joy of work.

Campanella was clearly aware that in conditions when private property was abolished and consumption was organized on communist lines, the question of who would do the most unattractive and dirty work would not be solved by itself. More's idea of using the labor of slaves did not seem expedient to him. Implementation of the principle
“everyone works in accordance with his nature” decided a lot, but not everything.
The upbringing of the younger generation in the spirit of labor discipline and the punishment of the negligent did not solve the problem either. The emphasis, according to Campanella, should have been on moral factors.

Solariums also have a division of labor, primarily related to the biological characteristics of people. Although women are brought up and trained on an equal footing with men, they are exempted from especially difficult types of work. "... no one is forced to participate in labor that is destructive to the individual, but only in labor that preserves the individual."

In a society freed from exploitation, free labor, in accordance with the natural inclinations of a person, not only serves as the self-expression of the individual, but is also a bulwark of the preservation of individuality.

Organization of production

The participation of all in socially useful work is interpreted as the most important economic condition that allows society to get rid of forced labor and fully provide itself with a labor force.

Universal labor is a guarantee of true prosperity for both the state and all its citizens. It is necessary for a person to work not only for economic reasons: idleness destroys a person both physically and morally. Campanella is convinced that some diseases arise "from insufficient work."

Although agriculture and cattle breeding were considered the most noble in the State of the Sun, along with military affairs, nevertheless Seibt (Seibt) calls utopia
Campanella "agrarian-communist". The village as such does not play any significant role in it, because all the main economic functions of its inhabitants, which consist in providing the state with food and raw materials, have been transferred to the city. Agriculture is carried out by the hands of city dwellers.

Farming is one of the most important duties of citizens.
Cities of the Sun. All urban residents are engaged in processing fields, caring for crops and cattle breeding. But is it all? Or is someone making an exception? Is there any basis for asserting that the elite are exempted from participation in agricultural work that is obligatory for everyone else?
What is meant is not the total and simultaneous entry of all into the field - the rational organization of the economy did not require this at all - but the principle itself, by virtue of which certain persons are exempted from rural labor according to their position.

In the City of the Sun, according to A. Kh. Gorfunkel, “the division of mental and physical labor is preserved: while one part of society
(the majority) are engaged in physical labor, the functions of organizing production, scientific and political leadership of society have been completely transferred into the hands of a special group.

Campanella notes that abundance reigns in the State of the Sun. And it is not the generosity of nature that ensures it, but the labor of citizens. “They have an abundance of everything,” the Latin translation says, “because everyone strives to be the first in work, which is small and fruitful, and they themselves are very capable.”

Collective labor in the fields and in the workshops, freed from all the burdens of injustice and exploitation, ensured, according to Campanella, general prosperity and an unprecedented shortening of the working day. This could be achieved through the socialization of production, fair distribution and efficient labor - greater, as they would say at the present time, its productivity.

Campanella says that in the City of the Sun everyone does a job
“according to his nature”, in labor in this way a person does not destroy his own individuality, but preserves it. Production is organized in such a way that people always work “with joy”. Solarium workshops are public workshops where a new mode of production triumphs, based on the socialization of property, universal collective labor and a fair distribution of material wealth.

Distribution principles

Regarding the principle of distribution underlying the "City
Sun", there is no unanimity. I. I. Zilberbarf, for example, believed that products in the City of the Sun were distributed “according to needs”, and V. P. Volgin preferred a more lengthy formulation: “Every citizen receives from society everything that is necessary to meet his needs; but
Campanella considers possible excessive demand from citizens for certain products. Therefore, the authorities see to it that no one gets more than he needs. Indeed, the Latin edition says that solariums have nowhere to give gifts to each other, “because they receive everything they need from the community, and officials carefully they see to it that no one receives more than he should, however, without denying anyone what is necessary. The Latin text suggests another translation:
"Magistrates are careful to ensure that no one gets more than he deserves." The "final" Italian text confirms this interpretation: "officials are careful to ensure that no one has more than he deserves." But how to understand this: "no one should have more than he deserves"? What is taken as a criterion - the place of a citizen in the social hierarchy or the direct fruits of his labor?

Some researchers say that the profession of a person can serve as the basis for such a distribution, that is, each person engaged in a certain profession receives the same amount of benefits.

But isn't the observance of the rule "people of the same profession equally paid" a defense of the right of gross equalization, which can undermine any incentive to do better work? Campanella emphasized that solariums work conscientiously. The phrase about magistrates making sure that no one gets more than others does not at all contradict either the story about the encouragement of young solariums who distinguished themselves in lectures, scientific disputes and military studies, or the details associated with honoring heroes and heroines. Both in the first and in the second case, the conversation was primarily about an educational measure, and not about genuine "material incentives."

In his other treatise On the Best State, Campanella refuted the well-known thesis of Aristotle that common ownership would cause a careless attitude to work and great difficulties in distributing its fruits. “Everyone would strive to get a better and larger share of products,” he argued.
Aristotle - but to apply a smaller share of labor, which would lead to quarrels and deceit in return for friendship. Campanella, on the other hand, believes that the method of distribution proposed by him will save the community from such troubles: “And no one has the opportunity to appropriate anything for himself, since everyone eats at a common table and, having received clothes of the right quality from the officials in charge of clothing, use them in accordance with the seasons and with your health."
“The impossibility of assigning” – although important, is by no means the most significant aspect of the matter. Campanella is convinced of the rationality of the citizens of his ideal state and drops a significant phrase: "After all, no one can reject such a method of distribution, since everything is done on the basis of reason."

Labor in the City of the Sun has become not only universal - solariums strive to be equally distributed. But the solariums had a collective work, so if they had some kind of “lesson system”, then the task was most likely given not to each individual, but to all working together -
"five", "ten", etc. The distribution of labor "equally" did not mean that everyone was obligated to do exactly as much as the rest. For such equality would turn into essentially injustice: people of different skills and different strengths would find themselves in unequal conditions. Therefore, "to divide the work equally" meant to work "fairly": to everyone - to the full extent of their capabilities. Probably, this is what the words say: "works are distributed according to suitability and strength."

Campanella is much closer than Mohr to the idea of "from each according to his ability." This is not due to the fact that the "standard of living" of solariums is somewhat higher than that of Utopians. The main thing here is a different attitude to work: solariums work "always with joy." In labor, consistent with the natural inclination, Campanella sees the guarantee of the "preservation" of the individual. It is no coincidence that his solariums are much more attentive than utopians to the natural inclinations of a person, their identification, nurturing and even “programming”. However, it cannot be said that the interests of the individual prevail in this attention - the interests of the community, the desire to find the most rational use for each of its members, still come first. Yes, and the manifestation of abilities is still placed in the rigid framework of the long-determined concepts of “necessary” and “unnecessary”.

Only with this in mind, it can be said that in the City of the Sun, solariums required everyone to participate in labor "according to suitability and strength."

Conclusion.

Thus, having considered the work "City of the Sun" by Campanella, we come to some conclusions.

Engels refers the "City of the Sun" to utopian communism. But still, this is not very accurate, and therefore, in general, researchers consider Mohr and
Campanella as the founders of utopian socialism.

The "City of the Sun" bore the stamp of the time, and if some humanist prejudices do not allow this work to be attributed to "directly communist theories", nevertheless, Campanella's merits in spreading communist teachings are great. But paying tribute to this remarkable thinker, who saw the only deliverance from the cruelties of his time in the destruction of private property and the humanistic-philosophical transformation of society, one should not exaggerate the historical significance of the utopia he created. Of course, More and Campanella were both precursors of scientific socialism. But they cannot be combined with the utopians of the 19th century - Saint-Simon and Owen - under the common heading "utopian socialism".

The "City of the Sun" represents a utopian-socialist doctrine in the history of humanism, and this allows us to consider it as an integral part of the Renaissance culture and see in the great Calabrian one of the great sons of the Renaissance.

The "City of the Sun" was created under the influence of "Utopia" by Thomas More, about which Campanella first heard in the house of a wealthy Neapolitan del Tufo, who supported the writer in difficult times. On the pages of the work, Campanella dreams of the unity and prosperity of mankind, of an ideal society in which there is no private property, and universal labor guarantees abundance. True, there is a strict regulation of life in it, and the power of the priests, which is literally theocratic in nature. Tommaso justified his communist ideal by the dictates of reason and the laws of nature.
"The City of the Sun" is written in the form of a dialogue between the Sailor, who has returned from a distant voyage, and the Hotel. The interlocutors are deprived of an external description, but at the same time, the views of the heroes on life, their thoughts, which are trying to penetrate into the foggy future, are clear from the idea of the city of the Sun. All means of representation and presentation are subordinated in utopia to the creation of a grandiose picture of society as a single collective, an image of the dream of a just life based on work, which is the author's social characteristic. The navigator tells Gostinnik about his trip around the world, during which he ended up in the Indian Ocean on a wonderful island with the city of the Sun.
This city is located on a mountain and "is divided into seven vast belts or circles, named after the seven planets." In each of the belts there are comfortable premises for housing, work, and recreation. Defense structures are also provided: ramparts, bastions. Campanella says that "... in order to capture each next (belt), it would be necessary to constantly use twice as much effort and labor." At the same time, the walls of the city are decorated with wonderful and at the same time instructive painting, which is provided with explanatory inscriptions.
According to the structure, the city of the Sun is a theocratic republic, organized along the lines of a monastic order. It is headed by the wisest and all-knowing high priest, "called in their language the Sun, in ours we would call him the Metaphysician." According to the Sailor, the ruler has three so-called co-rulers: Pon (Power), in charge of military affairs, Sin (Wisdom) - knowledge, free arts, crafts, and Mor (Love) - food, clothing, childbearing and education.
The meaning of the symbolism of names allows us to reveal Campanella's pantheism, according to which God is an impersonal principle that is not outside nature, but is identical with it. As a result, the basic qualities of being ("primalities") determine the characteristic properties of a person: power is found in strength, wisdom - in the ability to represent and imagine, love - in desires and aspirations. Primalities are in constant struggle with non-existence: with weakness, ignorance and hatred - as negative human qualities. Elements of dialectics in the philosophy of Campanella serve as a rationale for fruitful violence in public life. According to the philosopher, evil must not only be identified, but also suppressed. So, to kill a tyrant in the city of the Sun is honorable, to expel an absurd and insignificant monarch is humane. Campanella believes that "first everything is uprooted and uprooted, and then it is already being created ...". Thus, Tommaso is ready to lead the people to fight for the sake of realizing the ideals of equality.
It should be noted that the top of the city of the Sun chooses the lower officials, the bearers of true knowledge, who despise scholasticism. The government meets every eight days. Unscrupulous leaders can be removed by the will of the people, except for the four highest rulers, who resign themselves. Previously, they consult among themselves, and only when a wiser and more worthy one can replace them, they resign. It must be emphasized that in the city of the Sun, as Campanella writes, "he is revered as the most worthy, who has studied more arts and crafts and who knows how to apply them with great knowledge of the matter." The inhabitants of the city of the Sun are perplexed why "we call craftsmen ignoble, and we consider noble those who are not familiar with any craftsmanship, live idle and keep many servants for their debauchery."
According to the philosopher, the source of all human evils is selfishness. Tommaso believes that when people give up selfishness, they will only have love for the community, which he considers the standard of government. Thus, only the equalization of the members of society in literally all respects (common canteens, identical decorations, common houses) will lead to a happy life. The writer repeatedly repeats that if people were "less attached to property", then they would "breathe with greater love for their neighbor." The people are both rich and poor at the same time. The rich because they have everything they need, the poor because they have nothing of their own. Public property in a "sunny" state is based on the labor of its citizens. Campanella's critique of private ownership points the way for the future of progressive literature.
The state of Tommaso Campanella established the equality of men and women, who even undergo military training in case of war. According to Tommaso, work and exercise will make people healthy and beautiful. For the first time in the history of human thought, the author says that labor is not only a need of a person, but also a matter of his honor, a matter in which competition ultimately gives rise to abundance. But at the same time, the working day of solariums lasts only four hours. In addition, Campanella is very interested in the problem of identifying a person's abilities, although he solves it in a fantastic astrological spirit: natural inclinations must be unraveled through the same horoscope.
Pretty sensitive is the issue of marriage. Campanella assumed their some kind of state regulation, neglecting the personal attachments of a person. For the philosopher, the question of the quality of future offspring is in the first place. In order for the children to be physically and spiritually perfect, an experienced doctor, using the data of science, selects the best compatible parents according to their natural qualities. The author of the utopia reveals an almost undisguised contempt for couple love. It is for him more of an acceptable fun than a serious feeling, and cannot even be compared with "love for the community."
Despite the fact that the women of the city of the Sun have the same rights as men (they can engage in science, serve in the army), they are still perceived as dehumanized property due to the principle of “community of wives”. Campanella paints a kind of familyless communism (the influence of not the best of Plato's ideas).
Tommaso's arguments about the beauty of women are interesting: there are no ugly women in the city of the Sun, because “thanks to their activities, a healthy skin color is formed (in women), and the body develops, and they become stately and alive, and beauty is revered in them in harmony, liveliness and cheerfulness. Therefore, they would put to death the one who, out of desire to be beautiful, began to blush her face, or would wear high-heeled shoes to appear taller, or a long dress to hide her oaky legs. Campanella claims that all the whims of women appeared as a result of idleness and lazy effeminacy.
The moral regulation of social life Campanella lays, relatively speaking, on religion, since the cult of the Sun and the Earth, the pantheistic idea of the world as a huge living being does not fit into the framework of religious dogma. Tommaso does not rely on religion in everything, he developed a number of legal and moral sanctions of a non-religious nature, sometimes very cruel, directed against idlers and depraved personalities.
Until the end of his life, Tommaso, like the heroes of utopia, firmly believed that the time would come in the world when people would live according to the customs of the state created by his dream. In his letter to Ferdinand III, Duke of Tuscany, Campanella wrote: "Future centuries will judge us, for the current century will execute its benefactors ...".
So, the "City of the Sun" is a political and scientific work, in which both philosophical and aesthetic approaches to solving the problem of an ideal state merge together. Unfortunately, Campanella's utopia was declared, according to a long tradition, an example of "rough" Latin and, therefore, is assessed as a fact of philosophical and political, but by no means artistic life, with which one can disagree.

Ideas of social equality

Considering that the basic idea of every utopian was universal
equality, then one can imagine how endurable the bundle was for them
society of that time. The people of the new time, in fact, remained slaves.
Slaves to their kings, their employers. No equality in rights
there was no speech.

In the "City of the Sun" the author brings the ideas of social equality to
extremes. In the city of the Sun, every citizen is also engaged in rural
economy, and military affairs. It can be assumed that as a result
a mediocre warrior and a mediocre peasant will appear. After all, to be able
you can't do everything. In addition, Campanella does not take into account
individual characteristics of people: one can be a born warrior and
a bad peasant, the other a physically weak and bad warrior. All
Campanella throws these people into one heap.

The inhabitants of the City of the Sun are puppets, cogs in the system, deprived of the right to
choice. Production and consumption in the City of the Sun wears a public
character. “They all take part in military affairs, agriculture and
cattle breeding: everyone is supposed to know this, since this knowledge is considered
they are honored."

All citizens are involved in agricultural work (regardless of
their wishes). Four hours of labor (I wonder what to do with the rest
time?) turns out to be sufficient to satisfy all the needs
society. It turns out an interesting thing: instead of working
acceptable 8 hours and produce 2 times more by making your country in 2
times richer, people idle half the day. It turns out that the country
instead of prospering, will follow the laziness of people and produce
2 times less. More has a similar idea, where Utopians are forbidden
work more than 6 hours. But, in principle, if a person wants to help
Homeland to produce more - why not let him work for the good
countries above the norm? But no, then the principle of universal
equality.

Campanella writes: “The distribution of everything in the hands of officials
persons; but since knowledge, honors and pleasures are common property,
no one can take anything for themselves.

As in the "State" of Plato, in the city of the Sun dominates the spiritual
aristocracy. However, Campanella is not a closed caste "with a special
routine of life and special education. At the head of state
Campanella is not just a philosopher, like Plato, but also a high priest in
one face. Actually, since Campanella himself was a priest, religion
in the "City of the Sun" was not rejected.

Judges and lower officials in the city of the Sun - teachers and priests
(!) - intelligentsia. "The political system of the city of the Sun can be
characterized as a kind of intellectual oligarchy under
formal democracy.

Thus, the power in the city of the Sun exists, and it is more distant
from the people than Mora. This is the power of the people's representatives, which has turned into
USSR in the power of a narrow group of people.

Campanella himself belonged to the intelligentsia class, to which he assigned
power in the city of the Sun. The intelligence of that time was comparatively
educated, and no matter how she could figure out all the issues
society management.

Is it possible to change the mentality?

According to Campanella, the main cause of evil is in human vices, primarily in
selfishness that causes some to live at the expense of others. "But when we let go
from selfishness, we will only have love for the community.

Breaking human nature, according to which each person is first and foremost
thinks of himself, not of others, Campanella also wants with the help of
a police state in which any dissent is suppressed.

Other causes of popular misfortune, according to Campanella, are ignorance and
misunderstanding of the need to move to a new, more perfect
public order. Therefore, the thinker paid special attention to
public education and upbringing.

From the moment of birth, children begin to learn and grow up in society.
The main method for this is learning from the paintings with which the walls are covered.
city houses. The idea, by the way, is fresh and interesting. Yes, and the city
decorates if a good artist comes across.

Starting from 10 (!) years of age, practical training of children begins, not according to
pictures. At the same time, the children pass, and here Campanella repeats the ideas of More,
along with general subjects, handicraft and agriculture.

In the time remaining from 4 hours of work, it was assumed that people would
evolve in mind and body. Either study science or
physical exercise. All life. All. You can imagine how they
get bored. The state intervenes here too, forcing people to do what
what they need, according to the state itself.

Both in More and Campanella, therefore, the ideal seems to be
totalitarian societies, where the lives of citizens are limited on all sides and
labeled by the state. A person does not have the right to decide for himself what to do, but
what is not.

Analysis of the ideas of More and Campanella

Thomas More and Tommaso Campanella

According to Soviet researchers of the work of utopian socialists, in
those times, people could not yet imagine the realities of socialism, so they
utopias turned out to be slightly fantastic.

Naturally, in the 16th century (Thomas More) and in the 17th (Tommaso Campanella)
capitalism was only gaining momentum, society was not yet ready for
transition to socialism. The prerequisites for this transition are not ripe: neither
productive forces or relations of production.

The main point for which socialists criticize More and Campanella is
failure to understand the impossibility of a peaceful transition to socialism, through
negotiations. After all, Marx was the first to justify the need
class struggle to change the political system, because the ruling circles
Power will not just be given away.

Soviet researchers also called Campanella's mistake an excessive
regulation of the life of every member of society. . In the USSR, workers
still did not tell them what to do in their free time.

The main merits of Campanella and More, the communist researchers considered
denial of private property, exploitation (although More kept
slavery) and the introduction of universal labor and equality.

The idea of universal equality

In general, More and Campanella's ideas of equality are similar. They both dream of
state where everyone is equal. Moreover, equality is often
crosses all boundaries.

Thus, in Mora, people represent a mass that has lost its individuality. None
even has a chance to stand out: everyone is obliged to dress the same, the same
spend time, work exactly 6 hours a day. people's opinion,
Actually, no one asks.

What does the state give people in exchange for freedom? Lack of concern for
tomorrow, food and education. Not so little. But is it ready
a person lose their identity, become unremarkable
dullness in exchange for a well-fed life? Why, in fact, then live? For the good
of your society? To raise children who will also become eternal
slaves, without any prospects for development and the opportunity to change their
a life.

Of course, capitalist society with its inequality and exploitation
not fair. But it gives people freedom. If a person intends something
achieve in this life, if he is industrious and capable, he achieves
peaks.

Those who are unremarkable settle at the bottom. And such people
majority. Of course, this gray majority agrees to life under
utopias. It elevates their status, prevents others from mocking them.
insignificance and being arrogant.

People who have achieved something in life, and they are a minority, do not want to be like
all. They don't need a utopia. But who needs a minority opinion when
the bulk of the population is suffering?

Unlike Campanella, Mora retains slavery. This does not allow
say that all people are equal. Moreover, even
law-abiding citizens are not at all equal among themselves, as it is
promoted. Women should listen to their husbands, children to their parents,
younger - older.

In addition, both Utopia and the city of the Sun have power. Power is
people empowered to decide the fate of others. And let this power
changes every year, like Mohr's. At any given moment, people
standing at the helm, certainly not lower in their status than the rest. Although
would be because they are working on laws, and not on a rural field.

Is complete equality realizable?

Yes. In my opinion, it has already been implemented. And in the West!

This is equality of rights and opportunities, which is quite enough. Do not want
to be exploited - earn money and exploit others for them.
Everyone is equal to everyone, but this equality is not external (the same clothes and
utopian daily routine), non-material (lack of money and private
property), but equality in rights.

In the US, the rights of a billionaire are no different from those of a beggar. Law
impartial to any of them. And the poor are in
privileged position - they receive a subsidy from the state
(about 15-20 thousand dollars a year), on which you can live comfortably, and,
if you want, get a job and move from the category of the poor
idler into a rich "exploiter". The rich pay big
taxes that support the poor. Is this not the highest equality?

In the West today, people are absolutely equal in their abilities - who wants to
live well, and is ready to work for it, he lives like that.

For More and Campanella, equality is compulsory. People can't do anything
be different from their own kind. In utopias, not only equality of rights and
opportunities, but also forced material equality. And all this
combined with total control and restriction of freedoms. This control and
needed to maintain material equality: people are not allowed to stand out,
to do more, to surpass one's own kind (thus becoming unequal). BUT
because it is a natural desire of everyone.

No social utopia talks about specific people. Everywhere
considered the masses, or individual social groups.
The individual is nothing in these works. “One is zero, one is nonsense!”

The problem with utopian socialists is that they think of the people as a whole, and
not about specific people. As a result, complete equality is realized, but this
equality of unfortunate people.

Is it possible for people to be happy in a utopia? Happiness from what? From victories - so
they are done by everyone equally. From lack of exploitation? So
in a utopia, it is replaced by social exploitation: a person is forced
to work all his life, but not for the capitalist and not for himself, but for society.
Moreover, this public exploitation is even more terrible, since here
man has no way out.

If, working for a capitalist, you can quit, then hide from society
impossible. Yes, and moving anywhere is prohibited.

It is difficult to name at least one freedom that is respected in Utopia. Not
freedom of movement, no freedom to choose how to live. Man,
driven into a corner by society without the right to choose, deeply unhappy. Him
there is no hope for change. He feels like a slave, locked in
cell. Humans, like songbirds, cannot live in a cage. Begins
claustrophobia, they want change. But this is impossible.

The society of utopians is a society of deeply unhappy, depressed people.
People with depressed consciousness and lack of willpower.

Therefore, it should be recognized that those models of development of society that we
proposed by Messrs. More and Campanella, seemed ideal only at 16-17
centuries. In the future, with increasing attention to the individual, they lost
any sense of realization, for if we build a society of the future, then this
there should be a society of individuals, a society of strong personalities, and not
mediocrities.

Conclusion

In their books More and Campanella tried to find features that should
have an ideal society. Reflections on the best state
formation took place against the backdrop of cruel morals, inequality and social
contradictions of Europe 16-17 centuries.

Of course, we have no right to judge these thinkers of modern times.
First, we cannot look at the situation of that time through their eyes.
Secondly, social knowledge at that time was not deep. Actually,
no knowledge of either society or human psychology then at all
did not have. And the thoughts of More and Campanella are only their hypotheses, a vision
ideal. Hypotheses are controversial, but such is the fate of most of any hypotheses.

More and Campanella proposed a new state system, a system
universal equality. True, such ideas have existed since antiquity.
(e.g. Plato), Mor and Campanella developed them and adapted them to realities
new time.

The ideas of More and Campanella were certainly progressive for their
time, but they did not take into account one important detail, without which utopia -
society without a future. Utopian socialists did not take into account the psychology of people.

The fact is that any utopia, by making people forcibly equal,
denies the possibility of making them happy. After all, a happy person
it is feeling better in something, superior in something.
He can be richer, smarter, prettier, kinder. Utopians deny
any opportunity for such a person to stand out. He must dress
like everyone else, learn like everyone else, have exactly as much property as everyone else
rest.

But after all, a person by nature strives to be better than others. What
make? The utopian socialists proposed to punish any deviation from
the norm set by the state, in parallel trying to change the mentality
person. Make him an unambitious, obedient robot, a cog
systems. Is it possible? Probably yes. But it takes a lot of time
and a complete information vacuum - only state propaganda. For
this requires an iron curtain that would enclose the country from external
of the world, and its inhabitants from the opportunity to know the joy of freedom. But completely
it is impossible to isolate people from the outside world. There will always be those
who at least out of the corner of their eyes know the joy of freedom. And drive such people
within the totalitarian suppression of individuality will become more
impossible. And in the end, it is precisely such people who have known joy
do what they want, bring down the whole system. All state
build. What happened to us in 1990-91.

What kind of society can rightfully be called ideal, given
achievements of modern sociological thought? Certainly it will
a society of complete equality. But equality in rights and opportunities. And this
there will be a society of complete freedom. Freedom of thought and speech, action and
movements. Closest to the described ideal is the modern
western society. It has many disadvantages, but it makes people
happy. If society is really ideal, how can it not
be freedom?

Ministry of General and Vocational Education of the Russian Federation

Tver State University

Faculty of Applied Mathematics and Cybernetics

Department of Theoretical and Applied Economics

abstract

on the course "History of economic doctrines"

on the topic: City of the Sun by Tommaso Campanella

Completed by: Skorobogatova N.M.,

Checked:

Introduction…………………………………………………………

The era of Tommaso Campanella……………………………………

Biography of the scientist…………………………………………………

"City of the Sun" Campanella……………………………………..

Campanella's economic views in the "City of the Sun": ... ..

Attitude towards work…………………………………………

Organization of production…………………………………

Distribution principles………………………………….

Conclusion……………………………………………………….

Literature………………………………………………………..

Introduction.

The Greek term ou topos means "a place that does not exist". From this word, Sir Thomas More derived the word "utopia" to designate an ideal humanistic society. His book Utopia was printed in Latin in 1516, and in an English translation in 1551. More wrote at a time when the social institutions that had preserved the society of the Middle Ages were beginning to collapse.

More's Utopia was not the first book of its kind, but it won't be the last either. In ancient Greece, Hesiod, in Works and Days, places his utopia in the distant past, in the Golden Age. The Bible also places her in the past, in the gardens of Eden. The Greek author Euhemerus also wrote about the utopian island in his Sacred History.

In the Middle Ages, under the influence of Christianity, utopian literature in Europe disappears. The focus was on life after death, the kingdom of God.

More's Utopia, written just at the end of the Middle Ages, became popular, which caused various imitations. Antonio Francesco Doni, who edited the Italian edition of Utopia in 1548, in 1588 published the book Worlds, a book about a perfect city where the institution of marriage was abolished. This was followed by the publication of Francesco Patrizi's book "The Happy City".

In 1602 Campanella prints The City of the Sun. Although to some extent it can be called an imitation of "Utopia", it must be said that the City of the Sun of Campanella is completely different from Utopia, different laws apply there, and it is built differently.

The life and work of Campanella, a scientist and philosopher, is of great interest to researchers.

The era of Tommaso Campanella.

End of 15th century marked the dawn of a new era. The economic development trends of this period led to the beginning of the process of primitive accumulation of capital. In England and other most developed countries of Europe, new social relations are emerging - capitalist, new classes appear, nations are formed, the centralization of state power is intensified, which prepares the transformation of estate-representative monarchies into absolutist ones. With particular force, new trends are manifested in ideology, which becomes the first arena where the battle flares up against feudalism, the spiritual enslavement of man by the Catholic Church, against scholasticism and superstition.

In Italy already in the 14th-15th centuries, and in other European countries from the end of the 15th to the beginning of the 16th century, the Renaissance begins - a movement unfolds that marches under the banner of the "renaissance" of ancient culture. Approximately at the same time, the ideological currents of humanism and the reformation of the church appeared. Each of them had its own form of manifestation and range of socio-political ideas.

There is no unanimity among researchers whether the "City of the Sun" can be considered part of the Renaissance culture or whether it can be attributed to the subsequent period. SD Skazkin ranked Campanella among the humanists of the Renaissance. V.P. Volgin spoke about the "City of the Sun" as a wonderful work that combines the principles of humanism with the principles of community - with socialism.

L. Firpo believes that to consider the "City of the Sun" among the previous Renaissance utopias means to see a hopeless anachronism in Campanella's project. Only by placing him in the circle of spiritual seekers of the figures of the Counter-Reformation, one can correctly understand the meaning of the "City of the Sun".

If the relationship of the “City of the Sun” to “Christian humanism” seems clear enough (let us recall, for example, the cripples living outside the city of the Sun), then the question of its relationship to the so-called “civil humanism” requires very serious research. There is no doubt that a number of features of "civil humanism" were further developed in Campanella's utopia, the more important it is to emphasize the existing difference. "Civil humanists" were, as a rule, concerned with only one thing: how to reform the existing society and achieve its improvement without resorting to a radical break in the existing social relations. Even those of them who saw the weakness of the state in the sharp social stratification of its citizens, offering to smooth out property inequality, did not encroach on the holy of holies - on the very principle of private property.

Thus, Campanella is difficult to attribute directly to any current. Usually, researchers refer to the works of More and Campanella as belonging to utopian socialism, and some researchers consider the authors to be the founders of socialism in general.

Biography of the scientist.

Giovanni Domenico Campanella, who took the name of Thommaso (Thomas) as a monk, was born in September 1568 in the village of Stegnano, near the town of Stilo, in Calabria, which was then under the rule of the Spaniards. From childhood, Campanella showed great ability; at the age of 13 he wrote poetry. Campanella received his initial education under the guidance of a Dominican monk, from whom he studied logic; under his influence, at the age of fifteen, he entered a monastery. The decision to go to a monastery was contrary to the wishes of his father, who wanted to send his son to Naples to study law with a relative who was a lawyer.

Campanella became a Dominican in 1583, partly because it was only through this path that he could receive an education. He was sent to the monastery of San Giorgio, where he studied philosophy for three years, then in 1586 to the monastery in Nicastro, where he studied for another 2 years.

After studying philosophy based on Aristotle, in 1588 Campanella left for the Dominican monastery in Cosenza to study theology. There he discovers the philosophy of Telesia. By the end of 1598, he completes a large work in defense of Telesius "Philosophia sensibus demonstrata". With this first scientific work, Campanella appears in Naples and publishes it there in 1591. He spends two years here and writes a new work ("De sensu rerum"), in which he already deviates from the teachings of Telesius, carried away by the study of the so-called "natural magic" and astrology, of which Telesius was an opponent. This work was written under the influence of the learned Neapolitan della Porta, author of a book on natural magic and founder of the academy for the study of nature (Academia secretorum naturae). But in his other work, written in Naples, Campanella again follows in the footsteps of his teacher, proving by this that his complex worldview embraced very contradictory ideas.

Campanella also showed his free-thinking in his actions: for his studies, he used the books of the monastery library, without asking permission from the pope and neglecting the excommunication that threatened him. The result was a denunciation: Campanella was arrested and sent to Rome, where he first had to get acquainted with the Inquisition. For the first time, he got off cheaply, and although he was left under strong suspicion, he was nevertheless released.

Campanella spends the years following her imprisonment wandering around Italy. Through Florence and Bologna, he goes to Venice and Padua, where he settles in the monastery of St. Augustine and actively takes up academic studies, restoring his handwritten works, which were taken from him and sent to the Inquisition by the abbot of the Dominican monastery in Bologna. But even here the enemies of Campanella do not leave their persecution: two new trials are initiated against him. If the first (accused of insulting the general of the order) got down easily, then the second was much more serious and threatened with severe consequences: Campanella was charged with the authorship of the essay “On the Three Deceivers” (“De tribus impostoribus”) and that he did not denounced some denier of Christ as a savior. To these accusations was added another denunciation, attributing to Campanella the composition of poetic satire on Christ, indicating his adherence to Democritus, etc. Perhaps the absurdity of the first of these accusations - the authorship of a book written long before Campanella's birth - helped him get out again, but it is more likely that influential patrons contributed to his release. A favorable impression on the judges was also to be made by Campanella's two new writings: "On the Christian Monarchy" and "On the Government of the Church", in which he acted as an ardent opponent of the reform movement and an adherent of papal authority, arguing that the pope should unite all Christians under his authority. and become the head of not only the church, but also the state. “To this religious and political unity,” says Lafargue, “Campanella sought only to end strife and establish peace and prosperity on earth.” These aspirations of Campanella, in accordance with the conditions of his time, were often expressed by him in theological forms, so that to the adherents of the Catholic Church he could at times seem to be an orthodox Catholic.

Returning to work, Campanella not only set to work on philosophical writings, but also acted as the author of the political “Speech to the Italian Princes”, in which he urges to submit to the power of the Spaniards and in this way come to the creation of a world monarchy in which Italy, under the rule of the pope, will play the primacy role. Both in these "Speeches" and in his later book "On the Spanish Monarchy", Campanella expresses his cherished ideas about the creation of a single world state, which in the end were directed against all existing governments and, in particular, against Spain, despite the fact that that it was foreshadowed the world supremacy as the most Christian country in the world.

In 1597, at the age of 29, Campanella leaves Rome and, having lived for half a year in Naples, returns, under the pretext of illness and fatigue from all his wanderings, to his homeland, to Stilo. But no wanderings and hardships could break his tireless energy. Without abandoning literary activity, he sets about implementing his cherished plan, which he already gives a concrete form, believing, on the basis of prophecies and astrological predictions, that the time has come for a world upheaval, and on the other hand believing that in Calabria he will easily incline the languishing uprising population under the weight of the Spanish yoke. Pietro Giannone, in the Civil History of the State of Naples (Naples, 1723), says that “Campanella almost provoked an uprising throughout Calabria with his new ideas and liberation and republican plans. He went so far in his plans that he even intended to transform kingdoms and monarchies and create new laws and new systems of government for society. The plight of the masses in Italy contributed to the success of the conspirators. An ardent preacher led a wide agitation. The conspiracy involved the monks who preached the uprising throughout Calabria, and the nobles dissatisfied with the Spanish rule, and the Calabrian robbers, and even the Turks, whose fleet, under the control of the Italian renegade Pasha Sinan Tsikal, was especially counted on by the conspirators.

The uprising was scheduled for 10 September. But there were two traitors who warned the Spanish authorities. The conspirators were captured and partly executed, partly imprisoned. The Turkish fleet, which approached the shores of Calabria at the appointed time, did not find anyone. Campanella himself tried to escape in disguise to Sicily, but was captured and sent at the behest of the pope to a Neapolitan prison.

Campanella was saved from the death penalty by the fact that, in addition to being accused of a political crime, he was also accused of heresy, and the Spanish authorities could not decide on this case - this required the sanction of the pope. But if Campanella escaped death, he was subjected to such terrible tortures and such harsh imprisonment that, not to mention the physical torments that he endured, one has to be amazed at the extraordinary willpower that did not leave him for a whole quarter of a century of his imprisonment. According to his own testimony in the preface to "Defeated Atheism" ("Atheismus triumphatus"), he was imprisoned in fifty prisons and was subjected to the most severe torture seven times, the last torture lasting about 40 hours, after which Campanella, tormented and bleeding, was thrown into a pit. . Campanella speaks of this torture both in his poems and in the “City of the Sun”: “They (i.e. Solariums) undeniably prove that a person is free, and they say that if during the forty-hour cruelest torture that they tortured one philosopher revered by them enemies, it was impossible to get from him during interrogation even a single word of recognition of what they wanted from him, because he decided to keep silent in his soul, which, consequently, the stars that influence far and softly, I can’t force us to act against our decision ".

Despite all the torment that Campanella had to endure, his creative activity did not weaken. It can be considered very probable that one of his most remarkable works - "On the Spanish Monarchy", in which he shows himself to be a true connoisseur of politics and history, was conceived and written in prison, although Campanella himself passed it off as an earlier work.

In prison, Campanella also wrote "The City of the Sun" - a work that later became the most famous of all he wrote and, despite its small volume, is perhaps the most remarkable of his works. Comparing the "City of the Sun" with other works by Campanella, one can only be amazed at how amazingly a subtle politician and one of the most daring social reformers were combined in Campanella, who could not be overcome by either prison, or torture, or constant persecution, or the collapse of hopes for an uprising that was being prepared.

In the autumn of 1602, Campanella was sentenced to life in prison.

Campanella's acquaintance with the Lutheran Tobius Adami belongs to this period, supported by their common interest in the teachings of Copernicus and Galileo. Campanella wrote a detailed "Protection of Galileo" ("Apologia pro Galilaeo"), in which he proved the legitimacy of his theory from the points of view of natural, philosophical and theological.

The friendly relations between Adami and Campanella were further broken by the bitter controversy that Campanella led against the followers of Luther in letters to his adherent, as a result of which their ten-year friendship ended.

Only in 1626, after more than twenty-five years in prison, did Campanella's fortunes improve. Pope Urban VIII, guided by the interests of his anti-Spanish policy, achieves the transfer of the prisoner to the church authorities, and Campanella is transferred to Rome. But, despite the patronage of the pope, who gave him the opportunity to continue his scientific work, Campanella could not feel at ease. The very astrological knowledge with which he pleased the pope brought new troubles to Campanella. In 1629, without his knowledge and permission, his "Astrology" was printed. The enemies of Campanella took advantage of this to prove his superstition and rebelliousness. And shortly thereafter, in 1632, the trial of Galileo began, and Campanella again energetically spoke out in his defense. From this, the situation of Campanella worsened. Finally, the accusations of a new conspiracy against Spain almost proved fatal to him. But here he was helped by his rapprochement with the French diplomat Naudet and, mainly, with the French envoy in Rome, Noal, to whom, having learned about the imminent danger, he fled. Noal tried to seek assistance from the pope, but he only allowed him to do with Campanella whatever he pleases. After Campanella's unsuccessful attempt to hide in Venice, he could only leave his homeland forever and flee to France.

In France, the government, which saw Campanelle as an enemy of Spain, gave him a warm welcome, and he could finally rest from his suffering life. His friends, among whom was the famous materialist philosopher Gassendi, did their best to arrange Campanella and provide him financially. But, despite the care and love with which he was surrounded, Campanella was in great need. He received permission from Rome to publish his collected works only after much trouble. But on May 21, 1639, Campanella died, having managed to publish only the first volumes.

"City of the Sun" Campanella.

Campanella's "City of the Sun" occupies a significant place in the history of social ideas. The influence of this book in the 17th and 18th centuries is undeniable. It caused a number of imitations and rehashings. As a source of utopian ideas, The City of the Sun should be placed next to Thomas More's Utopia.

The literary design of the "City of the Sun" is very primitive. Having borrowed the form of dialogue from ancient and Renaissance authors, Campanella was unable to properly use this form. In essence, we have before us not a dialogue, but a continuous story in the first person, in which are interspersed - for the sake of literary tradition, the interlocutor's empty remarks, justified, and even then not in all cases, by the need to move on to a new topic of the story. They contribute nothing essential to the story, and the story loses nothing by their exclusion. Taken by itself, the story is unoriginal and not very entertaining. He follows the established pattern: the traveler finds himself in an unknown, newly discovered country, where he finds the social orders that seem perfect to him implemented. In contrast to More, Campanella could not bring a single living feature into this stencil. Finally, the style of the story is dry, abstract, devoid of vivid images and wording. The City of the Sun cannot captivate the reader as a literary work.

His influence successes were due, obviously. His other qualities. Neither the literary talent of the author, but the principles formulated by him with great clarity attracted interest in the "City of the Sun" and caused its wide distribution in all countries of Western Europe - one might say, contrary to its form. The complete absence of private property, universal compulsory labor, recognized by all as an honorable thing, the social organization of production and distribution, the labor education of citizens - this is the main complex of Campanella's social ideas. It was these ideas that allowed the "City of the Sun" to survive three centuries, finding readers and admirers for it. It is worth emphasizing once again that in the disclosure of these provisions - excluding labor education - Campanella gives little concrete and original.

Economic views of Campanella in the "City of the Sun".

Deriving private property from a monogamous family (“property is formed with us and is supported by the fact that we each have our own separate dwelling and our own wives and children”), Campanella saw in the community of wives the only possible prerequisite for the destruction of private property. “At solariums, wives are in common both in the matter of service and in relation to the bed, but not always and not like animals that cover each female, but only for the sake of producing offspring in due order ...”. The community of wives serves not only to maintain the community of property, but also to "scientific" ("according to the rules of philosophy") state control over childbearing. This control is carried out in accordance with the biological and astrological theories of Campanella. It is this desire to give a "scientific" character to the reproduction of the human race in an ideal society, and not just borrowing from literary sources (Plato), that should explain the introduction of the community of wives into its social program.

The same rational principles are subordinated in the City of the Sun to the upbringing and education of children. Campanella contrasts the general ignorance of the people in contemporary society with the concern of the state for education. Having studied the natural and abstract sciences, "constantly and diligently engaging in discussion and disputes," young men and women "get posts in the field of those sciences and crafts in which they have succeeded most."

Attitude towards work

Universal participation in work, which from a curse has become an honorable and respected affair, is the most important feature of the social order of the City of the Sun. Solarium "he is revered as the most noble and worthy, who has studied more arts and crafts and who knows how to apply them with great knowledge of the matter."

No work is shameful in the society of solariums, “no one considers it humiliating for himself to serve at the table or in the kitchen, go to the sick, etc. They call any service teaching ... Therefore, everyone, no matter what service he is assigned, performs it as the most honorable. “The heaviest crafts, for example, blacksmithing or building, are considered by them to be the most laudable, and no one shy away from doing them, especially since the inclination towards them is found from birth, and thanks to such a schedule of work, everyone is engaged not in work that is harmful to him, but on the contrary, developing his strength.

Labor in a certain sense is rehabilitated: it ceases to be the lot of the oppressed. And participation in the work of all provides an opportunity to drastically shorten the working day and save the worker from excessive overstrain. The use of man in social production "according to his natural inclinations" makes labor attractive. People find the joy of work.

Campanella was clearly aware that in conditions when private property was abolished and consumption was organized on communist lines, the question of who would do the most unattractive and dirty work would not be solved by itself. More's idea of using the labor of slaves did not seem expedient to him. The implementation of the principle “everyone works in accordance with his nature” decided a lot, but not everything. The upbringing of the younger generation in the spirit of labor discipline and the punishment of the negligent did not solve the problem either. The emphasis, according to Campanella, should have been on moral factors.

Organization of production

The participation of all in socially useful work is interpreted as the most important economic condition that allows society to get rid of forced labor and fully provide itself with a labor force.

Although agriculture and cattle breeding were considered the most noble in the State of the Sun, along with military affairs, nevertheless Seibt (Seibt) calls Campanella's utopia "agrarian-communist." The village as such does not play any significant role in it, because all the main economic functions of its inhabitants, which consist in providing the state with food and raw materials, have been transferred to the city. Agriculture is carried out by the hands of city dwellers.

Farming is one of the first duties of the citizens of the City of the Sun. All urban residents are engaged in processing fields, caring for crops and cattle breeding. But is it all? Or is someone making an exception? Is there any basis for asserting that the elite are exempted from participation in agricultural work that is obligatory for everyone else? What is meant is not the total and simultaneous entry of all into the field - the rational organization of the economy did not require this at all - but the principle itself, by virtue of which certain persons are exempted from rural labor according to their position.

In the City of the Sun, according to A. Kh. Gorfunkel, “the division of mental and physical labor is preserved: while one part of society (the majority) is engaged in physical labor, the functions of organizing production, scientific and political leadership of society have been completely transferred into the hands of a special group ".

Campanella says that in the City of the Sun everyone does work "according to his nature", in labor in this way a person does not destroy his own individuality, but preserves it. Production is organized in such a way that people always work “with joy”. Solarium workshops are public workshops where a new mode of production triumphs, based on the socialization of property, universal collective labor and a fair distribution of material wealth.

Distribution principles

Regarding the principle of distribution, which is the basis of the "City of the Sun", there is no unanimity. I. I. Zilberbarf, for example, believed that products in the City of the Sun were distributed “according to needs”, and V. P. Volgin preferred a more lengthy formulation: “Every citizen receives from society everything that is necessary to meet his needs; but Campanella considers it possible that there may be an excessive demand on the part of citizens for certain products. Therefore, the authorities see to it that no one gets more than he needs. Indeed, the Latin edition says that solariums have nowhere to give gifts to each other, “because they receive everything they need from the community, and officials carefully they see to it that no one receives more than he should, however, without denying anyone what is necessary. The Latin text suggests another translation: "magistrates are careful to ensure that no one gets more than he deserves." The "final" Italian text confirms this interpretation: "officials are careful to ensure that no one has more than he deserves." But how to understand this: "no one should have more than he deserves"? What is taken as a criterion - the place of a citizen in the social hierarchy or the direct fruits of his labor?

Some researchers say that the profession of a person can serve as the basis for such a distribution, that is, each person engaged in a certain profession receives the same amount of benefits.

In his other treatise On the Best State, Campanella refuted the well-known thesis of Aristotle that common ownership would cause a careless attitude to work and great difficulties in distributing its fruits. “Everyone would strive to get a better and larger share of products,” he stated the arguments of Aristotle, “but to apply a smaller share of labor, which would lead to quarrels and deceit in return for friendship.” Campanella, on the other hand, believes that the method of distribution proposed by him will save the community from such troubles: “And no one has the opportunity to appropriate anything for himself, since everyone eats at a common table and, having received clothes of the right quality from the officials in charge of clothing, use them in accordance with the seasons and with your health." “The impossibility of assigning” – although important, is by no means the most significant aspect of the matter. Campanella is convinced of the rationality of the citizens of his ideal state and drops a significant phrase: "After all, no one can reject such a method of distribution, since everything is done on the basis of reason."

Labor in the City of the Sun has become not only universal - solariums strive to be equally distributed. But the solariums had a collective work, so if they had some kind of “lesson system”, then the task was most likely not given to everyone individually, but to all working together - “five”, “ten”, etc. The distribution of labor "equally" did not mean that everyone was obligated to do exactly as much as the rest. For such equality would turn into essentially injustice: people of different skills and different strengths would find themselves in unequal conditions. Therefore, "to divide the work equally" meant to work "fairly": to everyone - to the full extent of their capabilities. Probably, this is what the words say: "works are distributed according to suitability and strength."

Only with this in mind, it can be said that in the City of the Sun, solariums required everyone to participate in labor "according to suitability and strength."

Conclusion.

Thus, having considered the work "City of the Sun" by Campanella, we come to some conclusions.

Engels refers the "City of the Sun" to utopian communism. But still, this is not very accurate, and therefore, basically, researchers consider More and Campanella to be the founders of utopian socialism.

The "City of the Sun" represents the utopian-socialist doctrine in the history of humanism, and this allows us to consider it as an integral part of the Renaissance culture and see in the great Calabrian one of the great sons of the Renaissance.

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In 1597, Campanella organized a conspiracy in Calabria against the Spaniards, who then owned the country. The plot failed, in 1599 Campanella was arrested, tortured and in 1602 sentenced to life imprisonment. In prison in 1602 he wrote his essay City of the Sun. Let us try to briefly outline its content and make an analysis of the socio-philosophical ideas expressed there by Campanella. The very name "City of the Sun" - Civitas Soli - recalls the title of the work of Blessed Augustine "City of God" - Civitas Dei. This work was written in a severe style, without the embellishments characteristic of More's Utopia in the form of extraordinary adventures in exotic countries. The "City of the Sun" of Campanella takes the form of a dialogue between the interlocutors, whose names are not even named - the Chief Hotel (apparently, the Grand Master of the Order of the Hospitallers is meant) and the Sailor, about whom it is only reported that he is a Genoese. The dialogue begins without any explanation with the words of the Gostinnik:“Tell me, please, about all your adventures during the last voyage,” in response to which the Sailor reports that on an island in the Indian Ocean he ended up in the City of the Sun, and describes life in this city. The government structure of the City of the Sun outwardly resembles a theocracy: “ Their supreme ruler is the priest, who in their language is called the "Sun", in ours we called him the Metaphysician. Such a strange translation (Sun - Metaphysician) is not accidental. The whole nature of the activities of the priest "Sun" is much more suitable for the head of the technocratic hierarchy. This post at Campanella is occupied by the most learned resident of the city, who knows "the history of all peoples, all their customs, religious rites, laws", familiar with all crafts, physical, mathematical and astrological sciences, but especially studied metaphysics and theology. He holds his position "until there is one who is wiser than his predecessor and more capable of governing him." Under Metaphysics in the City of the Sun of Campanella there are three co-rulers: Poi, Sin and Mor, which means Power, Wisdom and Love. The management of the main aspects of life is divided between them. This division, in some cases, by its unexpectedness, makes one recall Orwell: for example, Love is in charge not only of observing the combination of men and women (this will be discussed later), but also"Agriculture, cattle breeding, and in general everything related to food, clothing and sexual intercourse." The metaphysician confers with these three co-rulers, but on all important questions he makes the final decision. A large number of other officials are also mentioned, appointed by the four chief rulers or other members of the administration of the City of the Sun. There is also a Council, which includes all citizens over the age of 20, but it seems to have only an advisory vote. Candidates for positions nominated at the Council are approved at a meeting of officials and further - by the four main rulers. In this situation, the phrase remains unclear: “Officials are replaced by the will of the people,” which Campanella does not explain.

Campanella believed that in a society based on common property, the state would be preserved. However, the state he described was very different from everything that was known before. Power and management in the City of the Sun are based on three principles: 1) the main tasks of the new state will be the organization of production and distribution, the management of the education of citizens; 2) these tasks of the state determine the significant role of scientists in the exercise of power and control; 3) the new social system requires the participation of the people in the administration of the state.

Campanella depicts a completely new organization of state power, which has no analogy in history.

At the head of the community we stand the supreme ruler, he is also the high priest, called the "Sun" or "Metaphysician", and designated by Campanella with the help of the solar symbol. The supreme ruler is the wisest philosopher and high priest at the same time. He must know the history and customs of all peoples, mathematics, abstract sciences, physics, astrology, and technical arts (Campanella was the first thinker to raise manual labor to such a height). Thus, the ruler, “even if completely inexperienced in ruling the state, will not be cruel, criminal, or tyrant, precisely because he is wise.” Under him there are three co-rulers - Power, Wisdom and Love (Pon, Sin and Mor), - in charge of: issues of war and peace, military art and crafts; liberal arts, sciences, educational institutions; issues of control over childbearing, education, medicine, agriculture and cattle breeding. The election (for life, except in cases where the supreme rulers themselves consider it necessary to transfer their positions to more worthy ones) of the higher four rulers is based on the perfection of their knowledge in all necessary sciences.

This government elects (and, in fact, appoints) all other officials, and their election is approved by the small Council. “Under the command of Might there is a Strategist, Head of Martial Arts, Head of Coinage, Treasurer, Head of Arsenal, Horseman, Head of Intelligence, Head of Cavalry, Heads of Infantry and Artillery, Engineer, Justicar. The number of officials subordinate to Wisdom corresponds to the number of sciences: there is an Astrologer, a Cosmographer, a Geometer, a Historiographer, a Poet, a Logician, a Rhetor, a Grammarian, a Physician, a Physicist, a Politician, a Moralist. The Head of childbearing, the Educator, the Medic, the Head of clothing, the Agronomist, the Cattle breeder, the Head of the domestication of animals, the Chief Cook are subordinate to love. They have as many officials as we count the virtues: Generosity, Courage, Chastity, Justice, Diligence, Charity, Vigor, Temperance ... Judges and lower officials are teachers and priests.

The highest government body is the Council, consisting of the high priest, three assistants and several high dignitaries. It replenishes itself by choosing members from candidates nominated by the people. In the City of the Sun there is a people's assembly (Great Council), which criticizes the activities of the ruling, states the requirements for their removal, outlines candidates for posts. It gathers every new moon and full moon. It is attended by everyone from twenty years of age and older, and everyone is invited to speak one by one about what are the shortcomings in the state, which officials perform their duties well, which - badly ... Officials (except for the highest ones) are replaced by the will of the people .. All individually are under the jurisdiction of the senior chief of his skill. Thus, all the chief masters are judges and can award exile, scourging, reprimand, suspension from a common meal, excommunication from the church and prohibition to communicate with women ... They have no prisons and executioners ... The death penalty is carried out only by the hands of the people, who kills or stones the condemned, and the accuser and the witnesses deal the first blows.”

Officials are assisted by advice, the so-called priests, who determine the days of sowing and reaping, keep a chronicle, and engage in scientific research (including then fashionable astrology, which Campanella, in the spirit of the times, considered an important science).

In the City of the Sun, there is law, justice, punishment. The laws are few, brief and clear. The text of the laws is carved on the pillars at the door of the temple where justice is administered. Solarians argue with each other almost exclusively on matters of honor. "They persecute ingratitude, malice, denial of due respect for each other, laziness, despondency, anger, buffoonery, lies, which are more hateful to them than the plague." The process is vowel, oral, fast. Five witnesses are needed to incriminate (this is determined by the fact that solariums always go and work in groups). Torture and legal fights, inherent in the feudal process, are not allowed. Punishments are given according to justice and according to the offense.

T. Campanella's ideas about the ways of establishing a new society are vague. The City of the Sun was founded by a certain mythical people versed in philosophy and astrology. As the necessary knowledge spreads, the whole world will come to live according to their (solarium) customs. He calls the orders of the City of the Sun, "a model for feasible imitation", a state structure, "discovered through philosophical reasoning."

Ministry of General and Vocational Education of the Russian Federation

Tver State University

Faculty of Applied Mathematics and Cybernetics

Department of Theoretical and Applied Economics

abstract

on the course "History of economic doctrines"

on the topic: City of the Sun by Tommaso Campanella

Completed by: Skorobogatova N.M.,

Checked:

Introduction…………………………………………………………

The era of Tommaso Campanella……………………………………

Biography of the scientist…………………………………………………

"City of the Sun" Campanella……………………………………..

Campanella's economic views in the "City of the Sun": ... ..

Attitude towards work…………………………………………

Organization of production…………………………………

Distribution principles………………………………….

Conclusion……………………………………………………….

Literature………………………………………………………..

Introduction.

In the Middle Ages, under the influence of Christianity, utopian literature in Europe disappears. The focus was on life after death, the kingdom of God.

The life and work of Campanella, a scientist and philosopher, is of great interest to researchers.

The era of Tommaso Campanella.

Biography of the scientist.

Portal for the student. Self-training

Faculty of Applied Mathematics and Cybernetics

abstract

Attitude towards work

Organization of production

Distribution principles

Literature

Faculty of Applied Mathematics and Cybernetics

abstract

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