But the Modern Utopia must not be static but kinetic, must shape not as a permanent state but as a hopeful stage, leading to a long ascent of stages. Nowadays we do not resist and overcome the great stream of things, but rather float upon it. We build now not citadels, but ships of state.

Utopias are expressions of political philosophy and theory, to be sure, but they are descriptions of fictional states in which the philosophy and theory are already implemented in the institutions and procedures of the social structure.

Despite the conviction that our era is revolutionary, we must also recognize that under the appearance of movement and development we are in fact living in complete stasis. There is undoubtedly much chaos and violence, there is technical progress, there are social and political experiments. But in reality our world is static, because its structures remain absolutely fixed and its development unfolds along a completely expected rather than revolutionary path.

The current utopian ideal being touted by people as politically diverse (on the surface, but not underneath) as President Richard M. Nixon and Senator Edward M. Kennedy goes as follows — no deeds of passion allowed, no geniuses, no criminals, no imaginative creators of the new. Satisfaction may be gained only in carefully limited social interactions, in living off the great works of the past. There must be limits to any excitement. Drug yourself into a placid "norm." Moderation is the key word…

The dualistic-static form of thought which marks the European tradition attains its most radical expression in Descartes. Whatever lip service we pay to other ideas, and however certain we are of its falsity, after three centuries we still behave as if we lived in a Cartesian world. The static clarity of Cartesian thought inevitably fascinated and imposed on beings who were so badly in need of harmony and so ready to deny process in the search for it. The very clarity of the method exposes its own errors, but we are accustomed to them and like them, for they satisfy our vanity. It has been evident for a century that unity is necessary to thought, and that process is inherent in nature, but western man has preferred to perish in his dualism rather than give up the proud autonomy of reason and risk losing his identity in the universal process. (p. 214)

What can properly be called a utopia?

Even in this high-tech digital age with high-definition television and digital radio, still all we get is static: that veil of distortion, lies, misrepresentations, and half-truths that obscure reality.

A theology which has as its points of reference only "truths" which have been established once and for all—and not the Truth which is also the Way—can only be static and, in the long run, sterile.

I have not met a speculative utopia I would want to live in. I’d be bored in utopia. Dystopias, their dark opposites, are a lot more entertaining.

In this high-tech digital age, with high-definition television and digital radio, all we get is more static: that veil of distortions, lies, misrepresentations and half-truths that obscures reality. What we need the media to give us is the dictionary definition of static: criticism, opposition, unwanted interference. We need a media that covers power, not covers for power. We need a media that is the fourth estate, not for the state. We need a media that covers the movements that create static and make history.

Perhaps the utopia of equality, of a society redeemed from envy, exerts so strong an attraction upon intellectuals, generation after generation, because it promises always to remain a utopia, and perpetually to legitimize new demands. Nothing could be worse for the utopian intellectual than a society where there was nothing left to criticize.

The fancied clearness of Utopian vision is illusory, because its objects are artificial ideas and not living facts.

Utopia is a mixture of childish rationalism and secularized angelism.

Utopia is a meta-utopia: the environment in which Utopian experiments may be tried out; the environment in which people are free to do their own thing; the environment which must, to a great extent, be realized first if more particular Utopian visions are to be realized stably.