The author's society in selected utopian and dystopian works

iences on Cambridge, where much of the knowledge learned is not useful, and where students do not get a chance to actually apply their knowledge (Bisenz 10). From this it becomes apparent that knowledge should be useful, and the acquisition of such language should be carried out in an effective manner. In other words, performance and practice prevailing over pure theory (Bisenz 18). They are also taught a hypothetical language which does not have any use in the real world, but is nevertheless taught to all students. This is a parody against the enforced study of Greek and Latin in England, and the "Victorian cultural appropriation of ancient Greek to undergrid ideologies of class difference and colonial conquest" (Whitmarsh 67).
             Butler calls attention to the religious hypocrisy shown by people of his own society in some Erewhonian practices. The narrator states "in spite of all the to-day they make about their idols, and the temples they build, and the priests and priestesses whom they support, I could never think that their professed religion was more than skin deep" (Butler 87). He is referring here to Erewhon's state religion, which he conceives to be very superficial because of the displays made of it. On the other hand, Ydgrun is the goddess that most people actually believe in, but publicly, they often deny her and are ashamed of her. Their actions however, serve her accordingly. The Erewhonians are therefore hypocritical in their religious beliefs, as they practice one set of rules while paying lip service to another (Zemka 459). Their Musical Banks also demonstrate this hypocrisy. Mrs. Nosibor refers to these banks as the "most precious of all institutions", and says that "the heart of the country was thoroughly devoted to these establishments" (Butler 76), although the narrator observes that they are not busy and that people only keep a certain amount of money there to ...

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