ve that there is no reward for virtue, which will result in people behaving according to their lowest standards, rather than according to their highest.
Although More's views reflect a generally positive view of human nature, he is too wise to believe that human beings are likely not perfectible in this world. However, for the practice of the virtue he advocates, he must believe that human beings, while flawed, are capable of virtuous behavior if social conditions encourage such behavior.
The basic arguments of More's Utopia, then, with respect to human nature, are that human nature should be viewed optimistically, that undesirable human behavior is obvious in society, although it can be altered for the better by altering the basic institutions and arrangements in society. In other words, More is not pessimistic about human nature, but is rather critical of the negative impact on human nature which unjust social, political and economic conditions have.
To More, human beings are capable of goodness, if not perfection, and certainly of much more goodness than is afforded them in a society which is based on greed and acquisition, on possessing private property and keeping that property from those who would take it away. More believed that what was wrong with both humanity and politics was correctable, specifically through the kinds of socialistic reforms he proposes in Utopia.
The problem with More's ideal society is not that it is necessarily impossible to achieve in any era, although some of its basic elements, such as "communal living" and the "moneyless economy" (More 110), would certainly be difficult to bring about at any time in any modern society. At this stage of social and economic evolution, More's utopia would likely be expecting to bring about the impossible. However, just because the solution to society's problems is impossible to implement does not mean that it is foolish or should not be given its due.
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