Quentin Skinner's interpretation of Utopia is consistent with the speculation that Stephen Greenblatt made in The Swerve: How the World Became Modern. There, Greenblatt argued that More was under the Epicurean influence of Lucretius's On the Nature of Things and the people that live in Utopia were an example of how pleasure has become their guiding principle of life.[10] Although Greenblatt acknowledged that More's insistence on the existence of an afterlife and punishment for people holding contrary views were inconsistent with the essentially materialist view of Epicureanism, Greenblatt contended that it was the minimum conditions for what the pious More would have considered as necessary to live a happy life.[10]
The "classical revival" was at the center of the intellectual and artistic agitation of the age. It involved a realization — or rediscovery — that a very great civilization had flourished in ancient Greece and Rome and a conviction that conscientious study and imitation of that civilization offered the key to new greatness. The Renaissance artists studied ancient works of architecture and sculpture, not only for their form and technique but also for their spirit. Renaissance scholars came to appreciate the literature of the ancients as a storehouse of wisdom and eloquence, and through their study they acquired attitudes and developed tastes of enormous value: to challenge dogma, to recognize the authority of nature, and to regard living a full life in "this world" as an opportunity and an obligation. They came to believe in their right to accept and enjoy physical beauty and the whole sensory world. Finally they acquired a sense of the worth of the individual and of the dignity of man. Growing gradually out of these concepts came the philosophy of "humanism" and the magnificent achievements in the fine arts.
The one major work preceding More's in the field was Plato's Republic. Its influence on Utopia is extensive and unmistakable. To begin with, the central theme of both works is the search for justice. In the Republic, the rulers are to be a group of intelligent, unselfish men called the guardians or philosopher-kings, who conduct public affairs for the good of the whole nation. The principle of community of property is in effect: "No man calls anything his own." Gold and silver coinage is outlawed, and there is a rigid proscription against luxury and ostentation. Throughout the society, life is directed by a highly moral code of conduct. An educational system for the intelligentsia is elaborately and idealistically designed. Equality of men and women is proposed in both works, though with certain qualifications. There is allowance made in Plato's scheme for the practice of slavery, as there is in More's. There are, on the other hand, departures from Plato in Utopia, some quite radical. The Republic establishes sharply defined class distinctions — the ruling intelligentsia; the warrior class; commoners, consisting of merchants, artisans, and laborers; and finally, at the lowest level, the slaves. Utopians recognize no such gradations among their citizens. The religious beliefs and practices in the two books are, of course, quite different. There is also a sharp difference in the treatment of families. In the Republic, women and children are held in common — "there is no marrying nor giving in marriage" — and mating is regulated to serve eugenic ends; whereas in Utopia, the family unit is the core of the entire social structure.
The application of scientific methods begins in the "Central London Hatchery and Conditioning Centre." There humans are bred in test tubes, transferred as they grow to larger jars, and nourished under controlled conditions until they reach the stage for hatching or "decanting." Even in the test tube stage they are marked for treatment that will produce the type of human desired. The types are labeled alpha, beta, gamma, delta, and epsilon, with certain plus or minus grades within each type. In infancy the individuals are scientifically "conditioned" to cultivate certain desires, to abhor certain things, to believe certain truisms, according to the kind of service for which they are designated. The conditioning takes the form of nutritional treatment, electric shock, screeching sirens, or hypnopaedia — that is, sleep-teaching.
Another complication comes from the Greek meanings of the names of people and places in the work. Apart from Utopia, meaning "Noplace," several other lands are mentioned: Achora meaning "Nolandia", Polyleritae meaning "Muchnonsense", Macarenses meaning "Happiland," and the river Anydrus meaning "Nowater". Raphael's last name, Hythlodaeus means "dispenser of nonsense" surely implying that the whole of the Utopian text is 'nonsense'. Additionally the Latin rendering of More's name, Morus, is similar to the word for a fool in Greek (μωρός). It is unclear whether More is simply being ironic, an in-joke for those who know Greek, seeing as the place he is talking about does not actually exist or whether there is actually a sense of distancing of Hythlodaeus' and the More's ("Morus") views in the text from his own.
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Reviewers of the game praised the visual and auditory art as well as the sense of companionship created by playing with a stranger, calling it a moving and emotional experience, and have since listed it as one of the greatest video games of all time. Journey won several "game of the year" awards and received several other awards and nominations, including a Best Score Soundtrack for Visual Media nomination for the 2013 Grammy Awards. A retail "Collector's Edition", including Journey, Thatgamecompany's two previous titles, and additional media, was released in August 2012.

Francis Bacon's New Atlantis was probably written in 1624, but was not published until 1627, a year after the author's death. Like the work of his contemporaries, Campanella and Andreae, Bacon's book shows the influence of More in certain broad aspects. It purports to relate the discovery by an exploring expedition in the Pacific Ocean of an island where the natives have developed a society offering much to admire. The goal of the common good is sought through learning and justice. The principal attention of the account is focused on an elaborate academy of science. Bacon has incorporated in this society the basic ideas that he developed more elaborately in his longer philosophical and scholarly treatises; namely, that the advancement of human welfare can best be achieved through the systematic exploration of nature. His famous "scientific method" is founded on painstaking observation of natural phenomena and constructing, through inductive reasoning, a body of knowledge based on those observations. He urges experimentation to improve general knowledge and to develop inventions for human comfort and pleasure. The central institute in the capital of New Atlantis, called Solomon's House, is a huge academy which foreshadows the later creation of scientific laboratories and academies, such as the English Royal Society.
There is, of course, nothing new in all of this program, nothing fantastic such as Huxley's "Hatchery and Conditioning Centre." The reader, while he cringes at the horror, keeps repeating to himself, "It can't happen here." Nevertheless, Orwell compels us to recognize not only Nazi devices but also certain telltale symptoms in our own social and political practices that cannot help but undermine our complacency.
In the treatment of education, Campanella reveals himself as a seventeenth-century thinker, placing great emphasis on the study of the sciences, all of the sciences. He has a plan for spreading information on all branches of knowledge through pictures displayed throughout the city on walls and in corridors of public buildings — visual aids to education for persons of all ages. Their leaders believe that the advancement of scientific knowledge is the principal key to the betterment of the race. The report claims that those people have developed not only the telescope but also such modern inventions as power-propelled ships and flying machines.
The exploration of a South Sea utopian commonwealth is of limited scope because of the author's overriding preoccupation with the sexual relations of the natives, leaving almost entirely unexplained such concerns as governmental organization, legal system, distribution of labor, and methods of warfare. Regarding the economy, we are simply told that there is no private property.
Denis Diderot's Supplement to Bougainville's "Voyage" (1772) is a prime example of the eighteenth-century vogue of primitivism which was spurred by Rousseau's thesis of the "noble savage" and which generated such novels as St. Pierre's Paul and Virginia and Chateaubriand's Atala. Diderot's book makes a case for the simple, natural ways of a South Sea Island culture as reported by Bougainville, a French explorer. The central portion of the story presents an imaginary dialogue between a French chaplain and a native of Tahiti (Orou) in which a comparison is made between the customs and institutions of Europe and those of Tahiti. The way of life of the islanders is eloquently defended, and that of the Europeans discredited. According to the Tahitian, man's natural instincts, which are equated with the laws of nature, are interpreted as justifying complete freedom in sexual relations. Their observance of community property is defended as minimizing personal conflicts and legal entanglements and promoting a general concern for the welfare of the community as a whole.