The City of the Sun is a utopian philosophical work by the Italian Dominican philosopher Tommaso Campanella. It is an important early utopian work. The work was written in Italian in 1602, shortly after Campanella's imprisonment for heresy and sedition. A Latin version was written in 1613-1614 and published in Frankfurt in 1623. The book is presented as a dialogue between "a Grandmaster of the Knights Hospitaller and a Genoese Sea-Captain." Inspired by Plato's Republic and the description of Atlantis in Timaeus, it ...
Read More
The City of the Sun is a utopian philosophical work by the Italian Dominican philosopher Tommaso Campanella. It is an important early utopian work. The work was written in Italian in 1602, shortly after Campanella's imprisonment for heresy and sedition. A Latin version was written in 1613-1614 and published in Frankfurt in 1623. The book is presented as a dialogue between "a Grandmaster of the Knights Hospitaller and a Genoese Sea-Captain." Inspired by Plato's Republic and the description of Atlantis in Timaeus, it describes a theocratic society where goods, women and children are held in common. It also resembles the City of Adocentyn in the Picatrix, an Arabic grimoire of astrological magic. In the final part of the work, Campanella prophesies-in the veiled language of astrology-that the Spanish kings, in alliance with the Pope, are destined to be the instruments of a Divine Plan: the final victory of the True Faith and its diffusion in the whole world. Protected and defended by seven circles of walls, constructed of palaces that serve as dwellings for the citizens, the city is located in a place with an ideal climate, conducive to physical health, and on the slope of a hillside because the air there is lighter and purer. One of the most significant aspects of this community is the distribution of work. Once again Campanella engages in an explicit polemic with Aristotle, who had excluded artisans, peasants and those involved in manual labor from the category of full citizenship and from the highest levels of virtue. In the City of the Sun no occupation is vile or base, and all are of equal dignity-in fact, those workers who are required to expend greater effort, such as artisans and builders, receive more praise. Everyone must be acquainted with all lines of work, and then each person practices the one for which he shows the greatest aptitude. They have no servants, and no service is regarded as unworthy. The only thing that they consider to be despicable is idleness, and in this way they come to privilege the dignity of work and to overturn an absurd conception of nobility, linked to inactivity and vice. Thanks to the equal division of labour, it is sufficient for each person to spend only four hours a day working; but it is essential that they all work, because the idleness of one would have repercussions on the profit and the effort of the others. The citizens possess nothing; instead, everything is held in common, from food to houses, from the acquisition of knowledge to the exercise of activities, from honors to amusements, from women to children. There are "officials" in charge of the distribution of each thing, who keep an eye out and make sure that this happens justly, but no one can appropriate anything for himself. According to them, possession of a house or a family reinforces "self-love," with all the dire consequences this generates. They live "like philosophers in common" because they are aware of the negative impact, not only on the social but also on the moral level, of an unequal distribution of goods. One of the most spectacular and imaginative aspects of The City of the Sun, which immediately struck its readers, are the painted walls of the city. Apart from enclosing and protecting the city, the walls are also the curtains of an extraordinary theater and the pages of an illustrated encyclopedia of knowledge. The walls of the palaces are painted with images of all the arts and sciences.
Read Less
