Philosophy of the Renaissance

Renaissance Social-Political Theories and Utopias

During the Renaissance, numerous social-political and utopian doctrines emerged, their content discussed throughout subsequent centuries, with some ideas still under consideration today.

The renowned Italian historian and philosopher Niccolò Machiavelli (1469-1527) articulated principles of politics in several works, particularly in his concise treatise The Prince, illustrating its autonomy and separation from morality. He is regarded as a proponent of political realism—accepting things as they are—and occasionally cynicism, where the end justifies the means. Machiavelli held a pessimistic view regarding the foundations of human nature, asserting, “One might say of people in general that they are ungrateful and fickle, prone to hypocrisy and deceit, deterred by danger and attracted to gain.” He further opined that “People would sooner forgive the death of a father than the loss of property” and that “People are always unkind unless necessity compels them to do good.” Regardless of the changes in governmental structures within a country or the shifting dominance of one nation over another, the constancy of human nature underpins the permanence of social-political patterns, thereby justifying the existence of a science concerning them. Divine influence on society's life is not fatalistic; humans possess the capacity to effect changes themselves, as “to avoid losing free will, I concede that fate governs only half of our affairs, while the other half, or close to it, is left to the people.”

The English thinker Thomas More (1478-1535) published a book in 1516 titled Utopia: A Book Both Useful and Entertaining on the Best State of a Commonwealth and the New Island of Utopia. In this work, he articulates a humanistic idea that individuals should live according to nature, emphasizing the importance of science and art, advocating for religious tolerance, and condemning parasitism. More attributed the cause of all societal miseries to the existence of private property, viewing it as the root of moral imperfection in society. Contrary to Machiavelli's conviction in the unchangeably evil nature of humanity, he believed that human nature, at its core, would be restored under a new state structure devoid of private property.

In More's book, the daily life of the Utopians is described in detail, even including the content of the prayers recited by the islanders under the guidance of their priest. The island lacks permanent settlements; its entire population is distributed among 54 cities. Families from the cities rotate to the countryside for agricultural tasks.

In the cities, crafts are developed solely to meet local needs and for non-monetary exchange. Their working day lasts merely six hours, with eight hours devoted to sleep, leaving the remainder for various leisure activities. More even suggests the existence of slavery among the Utopians, where slaves are their own citizens who have committed disgraceful acts or have been condemned to death by other nations. The latter are acquired either free of charge or at a low price and are treated quite harshly.

Another Italian philosopher, Tommaso Campanella (1568-1639), articulated his social-political and utopian ideas in the work The City of the Sun. This city was established by individuals who escaped from India, deciding to live communally in a philosophical manner, thereby creating a state structured not by divine decree but by human reason. In this city-state, private property is nonexistent, and collective, organized labor prevails, divided into intellectual and physical tasks. The working day is only four hours long, and there are neither rich nor poor; people live such that “they do not serve things, but rather things serve them.” In contrast to Platonic ideals, Campanella's city-state exhibits social homogeneity. Life is organized in accordance with human nature, and the integrity inherent in all nature is realized within social life. Governance is structured such that the chief is the metaphysician (the Sun), embodying a synthesis of all knowledge and thus termed the universal man; the metaphysician is aided by three assistants representing the three fundamental principles of being: Power, Wisdom, and Love; there are a total of forty leaders. In the City of the Sun, familial ties do not exist, and individual families are absent. Legislation is straightforward and clear, based on evangelical precepts: “What you do not wish for yourself, do not do to others.”