Destiny Of Man Research Articles

Education and the Destiny of Man, by Edgar Faure, The Courier, Unesco, Paris, November 1972.

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Ockham on Nature and God

OCKHAM ON NATURE AND GOD I I SHOULD LIKE TO discuss the Ockhamist argument for the existence of God from efficient causality. In particular , I intend to focus on the relation, in Ockham, between the universe and God, insofar as that relation can be elaborated by reason without the aid of Revelation. Briefly, I desire to indicate the kind of being in which Ockham's proof for the existence of God terminates. The principal philosophical enterprise of the Middle Ages is usually referred to as Fides quaerens intellectum. This means, I take it, that mediaeval thinkers, possessing the Christian faith, desired to penetrate it, to draw out its implications, and to discover in their experience the vestiges and traces of that of which the faith speaks. The mediaeval thinker, at least up to the fourteenth century, wanted to illuminate his experience by the light of his faith and to understand his faith through the reflection of its object in his experience. Knowing by faith that the world was related to God in certain ways, he wanted to discover in his experience evidence of these relations, and, in general, the manifestation of this God in whom he put his faith. The principal means used to accomplish this was philosophy . Now, of course, the term "philosophy" had a pagan connotation for these men. The ancient philosophers tried to attain by the power of human reason the beatitude that was attainable only through the grace of God. The question confronting the mediaeval theologian, to call him by his proper name (and this includes Ockham), was how much of Divine Things can human reason know. How much can the mind unillumined by Revelation know of the origin of the world, the existence and nature of God, and the destiny of man? Our task here is to bring out the answer to one of these questions by one mediaeval theologian. 69 70 EARL R. WOODS Concerning the proofs for the existence of God, it is important , especially for the Christian thinker, to determine as precisely as possible what sort of being he would denominate as "God"; that is, one must first ask what kind of being one would recognize as God. For the Christian thinker, it is not sufficient simply to arrive at a first cause in some order or at an ultimate principle of explanation beyond which it is not necessary to go. If that were all there was to it, then this area might not be the subject of dispute it is. It is quite conceivable that the atheist or materialist could admit the existence of some such first principle, although he would deny that it is God in any usual sense of that term; it could be the universe as a whole, or some primaeval cloud of gas rotating in space, or some elementary particle. If naturalism (namely, the position which holds that " nature is all there is ") is to be avoided, then more than a mere first cause or ultimate ground is required. The real task is to identify such a cause or ground. One must show that it is neither nature nor a part of nature. The mediaevals for the most part held that transcendence was necessary. It is with this in mind that I should like to examine Ockham's proof for the existence of God. Do the principles upon which his argument rests enable him to transcend the limits of nature? Can the first cause at which he arrives be readily identifiable with the Christian God? II Ockham's philosophy has been the subject of considerable controversy. This is especially the case with regard to the question as to what place he should be assigned in the development of mediaeval philosophy. Is he a radical innovator or the representative of a well-established tradition? Is his thought a sign of the breakdown of mediaeval philosophy or no? Both sides of the controversy are provided with eminent representatives. It is sufficient to note that in his Unity of Philosophical Experience, E. Gilson discusses Ockham in a chapter entitled " The Road to Scepticism." 1 B. Geyer char1 New York: Scribners, 1937, pp. 61-91. OCKHAM ON NATURE AND GOD 71...

Notes after Foucault

‘ . . . the slightest alteration in the relation between man and the signifier . . . changes the whole course of history by modifying the lines which anchor his being.It is in precisely this way that Freudianism is seen to have founded an intangible but radical revolution. No need to collect witnesses to the fact: everything involving not just the human sciences, but the destiny of man, politics, metaphysics, literature, art, advertising, propaganda, and through these even the economy, everything has been affected.The original ‘slightest alteration’ underlying Freud’s intangible but radical revolution can be conveniently dated to 1898, when Freud, travelling to Herzegovina, turned to ask a travelling companion whether he had ever seen the famous frescoes of the ‘Four Last Things’ in Orvieto Cathedral, painted by-----: the painter’s name would not come; ‘Botticelli’ and ‘Boltraffio’ came to mind instead. Freud’s account of why he had failed to recall the right name, ‘Signorelli’, contains the core of his later theories. ‘Signorelli’ had been replaced through a series of transformations: ‘Signor-’ into ‘Herr’, recalling both Herzegovina-and-Bosnia and an anecdote about attitudes to death and sex in which the sentence ‘Sir (Herr), what is there to be said?’ had been the punch-line. This anecdote had linked to an earlier incident when Freud, while staying at Trafoi in the Tyrol, had heard of a patient’s suicide because of an incurable sexual disorder. Thus, the ‘forgotten’ ‘Signorelli’ produced ‘Herzegovina-and-Bosnia’, ‘Bo-snia’ conflated with ‘-elli’ to produce ‘Bo-ttic-elli’, ‘Herzegovina’, via ‘Herr’, indirectly produced ‘Trafoi’, which conflated with ‘Bo-snia’ to produce ‘Bo-l-traffio’.

Franciscus Sebastiani's Logica (1791)

76 HISTORY OF PHILOSOPHY tion. Huarte's emphasis upon eugenic and hygienic rules was only an application of Vires' faith in education to the medical care of the individual. These rules are the utmost expression of his naturalism, not because they establish a causal relationship between certain material conditions and the procreation and care of talented boys, but because they try to inculcate the most practical way to improve man's destiny upon earth. Led by such persuasion, Huarte did not hesitate a moment to recommend the intervention of public officials in the mating of prospective parents and in the supervision of domestic health conditions (XVII; 492). In this respect, Huarte's Examen de Ingenios is--along with Sabuco de Nantes' Nueva Filosofia de la Naturaleza del Hombre--without any doubt the outstanding manifestation of naturalism in the philosophical literature of Spain during the sixteenth century. CARLOS G. NORE~A University of California, Santa Cruz FRANCISCUS SEBASTIANI'S LocIcA (1791)* The bibliographical research recently published by W. B. Redmond t has revealed the existence of hundreds of unexpected items in logic from the 17th and 18th centuries, which belong to the "colonial" period of the Americas. The purpose of this article is to examine one of the manuscripts mentioned by Redmond--the Logica of Sebastiani. The secular priest Franciscus Sebastiani taught philosophy in the Real Colegio San Carlos (Buenos Aires) towards the end of the 18th century. A manuscript of his logic course, written by a student, is available in the Archive General de la Naci6n, Buenos Aires.2 * The present article was prepared under a grant from the Institute of Latin American Studies of the University of Texas at Austin (Summer, 1969). The writer is grateful also to Ft. GuiIlermo Furlong and Fr. Ismael Quiles, Buenos Aires, for their friendly advice. Walter B. Redmond, Bibliography of the Philosophy of the Colonial Period in Latin America, M. A. thesis, University of Texas at Austin, summer, 1969--(to appear in The lnWrnational Archives of the History of Ideas). 2 There is now a microfilm in the Stark Library of the University of Texas, Austin. The Archive General de la Naci6n, Buenos Aires, has other philosophical manuscripts from the late 18th century or early 19th century. Some of them are the following: (1) Pantaleon Ribarola, Tertia philosophiae pars sive metaphysica, Buenos Aires, 1781. A beautiful manuscript of about 350 pages; an excellent table of contents is to be found at the end. Metaphysics is divided into metaphysica intentionalis (= ontologia) where such questions as unitas and veritas transcendentalis are discussed, and a metaphysica realis (de dee, mundo, anima). Tiffs item is listed in Redmond's bibliography as number 559. (2) Diego Alcorta, Curse de Filosofia, per D. A. catedratico de la aula de Ydeologia en la Universidad de Buenos Aires. There are two manuscripts under this title, no date. (3) Carolus Maria Gonzales, Institutiones universae philosophiae, conventus Recolectionis, Buenos Aires, 1810; mainly logic, listed in Redmond as 317. (4) Juan C. l.aflinur, Curse tilosofico, 1819. (5) D. S. Zavaleta, Elementa philosophiae universae, secunda pars seu Physica Generalis, Real Colegio San Carlos, 1795; number 779 in Redmond. Redrnond's bibliography mentions Biblioteca National as the library where these manu- NOTES AND DISCUSSIONS 77 The manuscript has been incorrectly catalogued under the rather puzzling title of "Parte primera de la logica," whereas it really is the parte primera de la lilosofta, namely the logica. 3 The complete title is as follows: Philosophia libera seu eclectica rationalis et meehanica sensuum iuxta recentiorum Philosophorum placita elucubrata, studiosaeque, juventutis gratia facili scholasticaque methodo congesta. A D. Francisco Sebastiani in bona aerensi Sancti Caroli regali Collegio artium cathedrae moderatore. Pars prima Logicam complectens incepta orae duodecima mensis aprilis anno Domini 1791. Me audiente Raymundo Gonzalez Gorostizu. The text covers 1t7 pages and is arranged according to the following sections: Praeludium Philosophiae Dissertatio Historico-Critica de Logices nomine, objecto, utilitate, methodo, ortu, progressu, praesenti statu atque praecipuis ejus scriptoribus Paragraphus primus Logices nomen expenditur Paragraphus secundus Logices objectum Paragraphus tertius Logices utilitas Paragraphus quartus Logices ortus Paragraphus quintus Logices in artis forma reductio atque ad nostra fere tempora progressus Paragraphus sextus Logices deformatio [reformatio?] 4 Paragraphus sextus [sic] Logices...

REVIEWS

Aristotele. La Metafisica. Traduzione, introduzione, commento a cura di Giovanni Reale. Vol. I God and the Empiricists. By Harry R. Klocker. The Elusive Mind. By H. D. Lewis. Absolute Value. A study in Christian Theism. By Dom Illtyd Trethowan. Human Values and Christian Morality. By Josef Fuchs, s.j. Three Issues in Ethics. By John Macquarrie. Conflict of Ideals: Changing Values in Western Society. By Luther J. Binkley. The Philosophy of Martin Buber. Edited by Paul Arthur Schilpp and Maurice Friedman. Augustine the Theologian. By Eugene TeSelle. Stephanus de Lingua‐tonante: Studies in the Sermons of Stephen Langton. By Phyllis Barzillay Roberts. The Monastic Theology of Aelred of Rievaulx. By Amédée Hallier. The Great Schism 1378: The Disintegration of the Papacy. By John Holland Smith. Alexander III and the Twelfth Century. By Marshall W. Baldwin. A Social and Religious History of the Jews. Volumes XIII, XIV: Late Middle Ages and Era of European Expansion. By Salo Wittmayer Baron. The Yahwist. The Bible's First Theologian. By Peter Ellis, c.ss.r. A Study of the Psalms of Ascents. By Cuthbert C. Keet. Death and Immortality. By Joseph Pieper. The Nature and Destiny of Man. By J. R. Surcher. The Trinity. By Karl Rahner. Translated by Joseph Donceel. Christ and Church. By M. J. Le Guillou. New Testament Questions of Today. By Ernst Kasemann.

Tomismo e pensiero moderno by Cornelio Fabro, C. S. S.

BOOK REVIEWS 499 with what is done in the departments of philosophy of the universities is another mistake. Unless such a connection is understood in a rather loose sense, we would again face a concept of university quite remote from reality. In a section devoted to the departments of philosophy, however, some very sensible considerations are made concerning the relation between science and philosophy. A large part of this section is devoted to the problems of the organization of university studies. In a section devoted to the teaching of philosophy the author quotes the conclusions arrived at in the previous studies he is analyzing; such conclusions are not very encouraging. He finds that philosophy has not received the importance it should have in university life, that it usually is not studied in an adequate fashion, and that there is a lack of communication between the teachers of philosophy of different universities. The last section takes up again the problem of teaching philosophy. A strong emphasis is put on the distinction between the philosopher as such and the instructor in philosophy, a distinction which in practice is often forgotten. One of the main problems the author is concerned with is the possible effect that the lack of a notion of philosophy could have on the teaching of the discipline. Do we need to know what philosophy is before attempting to teach it? The fact is that in three areas of the globe three different tendencies provide a ready-made answer: philosophy of man in Europe, linguistic analysis in Anglo-Saxon countries, and philosophy of society in Communist countries. This last section is perhaps the most interesting. The author tries to solve the difficulty by using his personal experience as a philosophy professor; his conclusions are both sound and helpful. It is difficult to appraise a book that is meant to be a comparative summary, but, insofar as the author's purpose is to give us a comprehensive and critical view of the teaching of philosophy in the Americas, he has certainly succeeded. Dominican House of Studies Washington, D. C. Lms CAMAcHo, 0. P. Tomismo e pensiero moderno. By CoRNELIO FABRO, C. S. S. Rome: Lateran University, 1969. Pp. 469. This volume is a collection of articles and papers which for the most part have already appeared in philosophical journals. They reflect Fabro's teaching as found in such major works as La nozione metafisica di parteci- 500 BOOK REVIEWS pazione secondo S. Tommaso d'Aquino (3d ed., 1964), Dall'essere all'esistente (1957), Partecipazione e causalita (1961), lntroduzione all'ateismo moderno (1964), published in English under the title God in Exile (Westminster , Md.: Newman Press, 1968), and L'uomo e il rischio di Dio (1967). Twelve of the sixteen articles that make up the book are in Italian, two in French, and the following two in English: " The Problem of Being and the Destiny of Man " (pp. 135-64) and " The Transcendentality of Ens-Esse and the Ground of Metaphysics " (pp. 319-57) . The book has a cumulative index of authors covering both this volume and Esegesi tomistica (1969), which is Vol. I of this two-volume work. Although it is not easy to classify under a single heading studies covering a large variety of subjects, the title of this book seems to be appropriate. It reflects a theme that runs through the entire work but most especially through the paper " S. Tommaso e il pensiero moderno " (St. Thomas and Modern Thought) which the author delivered at the Lateran University in 1963 in the presence of Pope Paul VI. It is Fabro's contention that Thomism, far from being an outmoded philosophy, has much to offer to twentieth-century man. At a time when " philosophical speculation meets almost insurmountable difficulties and the very concept of philosophy is in a crisis " (p. 5) a need is felt for a return to " an essential Thomism." By this the author means a philosophy that "transcends all closed systems and individual historical figures, including St. Thomas himself insofar as he was necessarily bound by the cultural limitations of his own time." (p. 16) An essential Thomism must be able to meet the problematic of modern...

"Tu dici che di Silvio il parente [...] ad immortale secolo ando" (inf., II, 13-15): Il protagonista della Divina Comedia di Dante come "Nuovo Enea"

"Tu dici che di Silvio il parente [...] ad immortale secolo ando" (inf., II, 13-15): Il protagonista della Divina Comedia di Dante come "Nuovo Enea"
 The protagonist of the famous poem of Dante Alighieri has a lot in common with the Virgilian Aeneas: both have a mission to accomplish, but its meaning is profoundly different: political in the case of the son of Anchises and universal in that of Dante-pilgrim. Aeneas will encounter, in the Otherworld, his father and from him he will learn about his own future as well as that of the Roman Empire of which he will become a protoplast. The disciple of Virgil in Dante will know a posthumous destiny of Man with the purpose of showing mankind the way of moral and spiritual renewal. This paper presents a comparative analysis of the figures of “old” and “new” Aeneas, involving an intertextual approach to the theme of their katabasis. The illustration of the similarities and differences between them takes into consideration the changed cultural and spiritual context and the aspiration of the Italian poet to become a “new” Virgil whose masterpiece is superior to the Aeneid both in content and form.

One Man's Destiny and Other Stories, Articles, and Sketches 1923-1963

One Man's Destiny and Other Stories, Articles, and Sketches 1923-1963

How It All Began

Act I A room in a house in the Greek town of Modik long ago. Five nobles are lounging on couches. Philolaus: Fellow nobles, this dull, inactive life is deplorable. No war. No excitement. Empedocles: You're right! Since the advent of Greek fire it looks like war is a thing of the past. Heraclitus: And we haven't had a good public scandal since the furor over Isosceles' triangle died down. Patroclus: Maybe we'll regain political favor. Empedocles: Fat chance with Lysanias Boeotia Junius in power. Heraclitus: Right! With LBJ ruling the roost we might as well look for something else to do. Philolaus: Well, whatever we do, it should be worthy of us as nobles. Empedocles: Something that shapes man's destiny. Democritus: There's that fellow named Asclepios who goes around treating the sick. Calls himself a doctor. He shapes men's destinies. Heraclitus: You mean that nut with the snake on

The problem of fatalism

Since in most languages the words for 'destiny' are rather ambiguous, it is necessary to make it clear from the outset what we mean when referring to a man's destiny. As has already emerged, there are two English words that should be taken into consideration, "destiny" and "fate". According to the Oxford dictionary, "destiny" means (1) That which is destined or fated to happen. (2) That which is destined to happen to a particular person, country, institution, etc.; (one's) appointed lot or fortune. (3) What in the course of events will become, or has become, of a person or thing. (4) The power or agency by which events are unalterably predetermined. The word 'fate' is analyzed as having approximately the same shades of meaning, although in a different order.

Turner, Bolton, and Webb: Three Historians of the American Frontier (review)

364CIVIL WAR HISTORY licans could resist the patriotic urges to increase the national domain and to defend American rights against British transgressions; but the postwar nationalism of Clay and Calhoun and the bold series of Supreme Court decisions by John Marshall succeeded in restoring Jefferson himself to virtue. The history of these years is normally told from the point of view of those who were doing things. Professor Risjord gives us an interesting review of the Virginia Dynasty from the quite different viewpoint of those normally opposed to doing things. He cautiously gives credit to the Old Republicans for shaping the tradition of American laissez faire, with its love of individual liberty and its suspicion of government. He notes, but perhaps understates, the antimajoritarian, antidemocratic, antinationalist, and, finally, proslavery bent of Old Republicanism. Robert McColley University of Illinois Turner, Bolton, and Webb: Three Historians of the American Frontier . By Wilbur R. Jacobs, John W. Caughey, and Joe B. Frantz. (Seattle: University of Washington Press, 1965. Pp. xiii, 113. $2.95.) In the historiography of the American West, the names of Frederick Jackson Turner, Herbert Eugene Bolton, and Walter Prescott Webb stand out conspicuously, like great oaks towering over the rest of the forest. In their classrooms and with their pens, these stimulating scholars set in motion fresh interpretations that would leave a deep imprint on American historical thinking. Turner's thesis of the significance of the frontier in shaping American development undoubtedly made him one of the most influential (and controversial) American historians of all time. Bolton's concept of the Spanish Borderlands and of hemispheric unity once seemed destined to revolutionize the study of the West and of Latin America, although its promise was never fully realized. Webb's focus on the forces of environment as a shaper of man's destiny, first most sharply illustrated in his penetrating study of the Great Plains, then through his broader Great Frontier, at the global level, would mark this Texan as a bold and original historian. This slim volume (less than twenty thousand words) contains brief profiles of Turner, Bolton and Webb, with emphasis more on the men and their methods than on their ideas in depth. Read originally at the Salt Lake City meeting of the Western History Association in 1963 and published the following winter in The American West, each sketch has been slightly enlarged and modified, but has not been changed significantly in the process. These are sympathetic essays, written by competent historians close to their subjects. John Caughey was a student of Bolton's at Berkeley and knew him well; Joe Frantz studied with Webb and was his colleague for a BOOK REVIEWS365 dozen or so years at the University of Texas; Wilbur Jacobs, one of the first to make extensive use of the Turner papers at the Huntington Library, has been at work on a full-length study of the man for some time. Each essay stands by itself, with its own bibliography, a photograph of its subject , and (for whatever it is worth), a facsimile of a manuscript page from his writing. To date, Turner has no doubt had the most profound impact of the three, and Jacobs' profile is probably the most penetrating, relying as it does not only upon Turner's published works, but his unpublished notes and correspondence as well. Caughey and Frantz depend but little on letters and more upon published materials and their own personal associations with their subjects, an approach which tends to make their sketches more anecdotal, with more of the man and less of his thought coming through to the reader. All three—Turner, Bolton and Webb—made their reputations by combining teaching and writing and were idolized by their graduate students. Turner is described as "a committed teacher who hated to write." Webb looked upon historical writing as a literary art and wrote less for his professional colleagues than for the intelligent layman. Like Turner, he was not prolific, but painted on a broad canvas, digesting huge masses of materials and turning ideas over in his mind for years before setting them on paper. Bolton, on the other hand, was not only a "productive giant" in...

After ‘Pacem in Terris’ ‐ What?

Although the suggestion of a dialogue with Communism has been looked upon by some Catholics as hopeless and unproductive, while being openly criticized by others, the possibility of such a dialogue is at least implied by Pope John XXIII in Pacem in Terris.'It must be borne in mind, furthermore, that neither can false philosophical teachings regarding the nature, origin, and destiny of the universe and of man be identified with historical movements that have economic, social, cultural or political ends, not even when these movements have originated from these teachings and have drawn and still draw inspiration therefrom.This is so because the teachings, once they are drawn up and defined, remain always the same, while the movements, working in constantly evolving historical situations, cannot but be influenced by these latter and cannot avoid, therefore, being subject to changes, even of a profound nature . . .It can happen, then, that meetings for the attainment of some practical end, which formerly were deemed inopportune and unproductive, might now or in the future be considered opportune and useful.’Applying this insight of Pope John XXIII, a distinction should be made between the theory of Communism and the Communist movement in history. Certainly Communism is based on a false philosophy of the nature, origin and destiny of man. The historical movement of Communism originated from those false teachings and still draws upon them for inspiration. Further, these teachings, as permanently recorded and defined, remain the same.

The Problem of Being and the Destiny of Man

The Problem of Being and the Destiny of Man

Review: A Man's Destiny by Sergei Bondartchouk

Review: A Man's Destiny by Sergei Bondartchouk

Book Review: The Destiny of Man. By Julian Huxley and others. Hodder and Stoughton. 2s. 6d; Creation and Fall. By Dietrich Bonhoeffer. S.C.M. Press. 8s. 6d.

Book Review: <scp>The Destiny of Man</scp>. By Julian Huxley and others. Hodder and Stoughton. 2s. 6d; <scp>Creation and Fall</scp>. By Dietrich Bonhoeffer. S.C.M. Press. 8s. 6d.

Genetics and the Destiny of Man

Genetics and the Destiny of Man

The Sickness Unto Death In The Underworld: A Study of Nihilism

Since the Enlightenment ennui and despair have been among the most dominant themes in western literature. In the twentieth century there scarcely exists a single major work of fiction which views man's nature and destiny under the aspect of hope or fulfillment. Why this should be so is the subject of interminable discussion which, generally speaking, locates the deeper cause in the breakdown of virtually all genuine religiousness with an attendant rise of meaninglessness and emptiness. This development in turn is linked to the various revolutions, particularly the Industrial, that have combined to undermine traditional occidental modes of thought and living. While some critics hold that it is merely a question of modern society becoming gradually accustomed to the blessings so precipitously conferred upon it by technology, thus comparing its present growing pains to those of an adolescent, few seem to disagree on the prevailing exhaustion and anxiety. In addition to the note of doom struck by the best intellectuals of our day — and its fashionableness is no argument against its truth — it would appear that the unreflecting masses independently of being exposed to this literature do not know how to redeem their leisure time, have lost a great deal of capacity for spontaneous participation, and seek despairingly if not eagerly for something vital to which they can relate themselves and through which find renewed structure in their lives.

Social Investigation: Past Achievements and Present Difficulties

HE THEORETICAL BASIS ofthis essay rests onanattempt | to distinguish between generalizations that are propounded as v statements of fact, and are arrived at empirically, and normaiive propositions, which are essentially abstract or a priori, but are frequently confused with them. The tendency of the human mind to build a system, and defend it as a 'science', by a process of assertion and illustration which is liable to masquerade as empirical inquiry, has, however, run both too strongly and too deeply for it to be easily stemmed either in the eighteenth century (when it first became plainly obvious) or today. This has led to the kind of confused thinking, which is so evident in what has come to be called 'Kinsey ethics'. From time immemorial men have been possessed with the conviction that they understand the ways their societies 'work', and they have been possessed with visions of Man's destiny, and his welfare; they have busied themselves with the collection of facts to illustrate their theories, and they have not only sought to persuade their fellow-citizens that what they say is true, but they have also taken steps at times to cajole them into behaving as if this were so. The history of the nineteenth century, it is plain, cannot be understood without adequate attention being paid to the great explanatory systems of Bentham and Spencer, and in our own generation we have been apprehensive spectators, to put it mildly, of the consequences that follow from believing too seriowly in Man's dogmatic system of thought. System-building has fallen out of fashion of late, however, except perhaps in so far as somewhat elaborate systems have sometimes been built, by those whose system it is to have no system but 'science'. But whether this has led to the acqliisition of greater wisdom ss a moot point. The great system-builders would have been the first to assert that they were engaged in the exploration of what LS and must be, as well as what ought to be, and some would argue that what has taken the place

WEED CONTROL: APPLIED BOTANY

WEED CONTROL: APPLIED BOTANY

The destiny of man in the modern utopian novel

The destiny of man in the modern utopian novel