@article{oai:nagoya.repo.nii.ac.jp:00027879,
 author = {渡辺, 明敏 and Watanabe, Akitoshi},
 journal = {IVY},
 month = {Oct},
 note = {René Girard’s theory of mimetic desire and violence provides a useful frame of reference for classifying Utopian literature. His scenario of the creation of social order postulates four fundamental mimetic impulses ; objectal desire（including narcissism）， desire for dominant positions, violence which culminates in the unanimous killing of a victim, and imitation of mythical archetypes.  On the basis of these impulses, we propose four types of Utopia ; Paradise, the Inverted World (and the Egalitarian Society), the Good order, and the Simulacrum of Model Societies. Each type represents a specific kind of mimesis. Paradise is a place where objectal desire and narcissism, which are both intrincically mimetic, are fully satisfied. The Inverted World symbolizes the equally mimetic desire to appropriate others' social positions. The Egalitarian Society also embodies the same desire. The Good Order is created by unanimously removing social evils. The unanimity results from the mutual mimesis in deciding which evil to remove． The Simulacrum of Model Societies copies past and/or present social organizations (including imaginary ones). It is driven by the compulsive urge to imitate archetypal models.  Thomas More’s Utopia is a composite of these four types. Firstly, it is depicted as a civilized paradise. The inhabitants enjoy not only material abundance but also spiritual felicity derived from being loved by their supreme god. Secondly, it is an inverted world where dominant values in More’s times are turned upside down. Utopians’ sheer contempt for gold and precious stones is the best-known instance. Egalitarianism in Utopia is a modified form of the inversion of existing social hierarchy. Thirdly and most impotantly, Utopia is a good order purged of all kinds of social evils ; violence, money, false pleasure, the sins of pride and sloth, etc. The unanimous purge ironically taints the ideal society with the mimetic violence which it tries to banish. Lastly, Utopia imitates several model societies, such as Plato’s Republic and Sparta in Plutarch’s Parallel Lives. Is there a common feature of the four types which constitutes the definition of Utopia ? When one has failed in the attempt to fulfill his mimetic impulses, he can escape the agony of subjection to his models by imagining himself as a self­-sufficient, omnipotent model. Utopia is an image of a space with whose self-sufficiency a frustrated person identifies himself.  We conclude by suggesting that More did not intend to propose his Utopia as the final goal. His actual intention was to exhort the Europeans to imitate Christ, whom some of the pagan Utopians were open-minded enough to imitate.},
 pages = {1--16},
 title = {模倣的表象としてのユートピア : Thomas More の場合},
 volume = {26},
 year = {1993}
}