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  3. Utopianism in politics gets a bad press. The case against the grand-scale, state-directed kind is well known and overwhelming. U

Utopianism in politics gets a bad press. The case against the grand-scale, state-directed kind is well known and overwhelming. U

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问题    Utopianism in politics gets a bad press. The case against the grand-scale, state-directed kind is well known and overwhelming. Utopia, the perfect society, is unattainable, for there is no such thing. Remaking society in pursuit of an illusion not only fails, it leads swiftly to mass murder and moral ruin. So recent history grimly attests.
   Although true, that is just half the story. Not all modern Utopians aim to seize the state in order to cudgel the rest of the world back to paradise. Plenty of gentler ones want no more than to withdraw from the mainstream and create their own micro-paradise with a few like-minded idealists. Small experiments in collective living swept America, for example, early in the 19th century and again late in the 20th.
   Most failed or fell short. None lasted. All were laughed at. Yet in this intelligent, sympathetic history, Chris Jennings makes a good case for remembering them well. Politics stultifies, he thinks, when people stop dreaming up alternative ways of life and putting them to small-scale test.
   Though with occasional glances forward, Mr. Jennings focuses largely on the 19th century. At least 100 experimental communes sprang up across the young American republic in the mid-1800s. Mr. Jennings writes about five exemplary communities: the devout Shakers, Robert Owen’s New Harmony, the Fourierist collective at Brook Farm, Massachusetts, the Icarians at Nauvoo, Illinois, inspired by a French proto-communist, Etienne Cabet, and the Oneida Community in New York state practising "Bible communism" and "complex marriage".
   The Shakers’ founder was a Manchester Quaker, Ann Lee, a devout mother worn out by bearing dead or dying children. In 1774 she left for the New World, determined to forswear sex and create a following to share her belief. An optimistic faith in human betterment, hard work and a reputation for honest trading helped the Shakers thrive. At their peak in the early 19th century, they had perhaps 5,000 members scattered in some 20 villages across eight states. They counselled celibacy, to spare women the dangers of child-bearing, made spare, slim furniture, now treasured in museums, and practised a wild, shaking dance that was taken as a sign of benign possession by the Holy Spirit.
   "Paradise Now" is more than a record of failed hopes. Some ideas spread to the mainstream. Fourier’s feminism is a good example. Fourierist communes foundered across the New World and Old; his ideas about gender equality lived on. No society could improve, Fourier believed, until women’s lot improved. "The best countries", he wrote, "have always been those which allowed women the most freedom." That is a common thought today. It was radical when Fourier wrote it in 1808.
   Women more generally are at the centre of the Utopian story. Some communes he writes about were democratic, some authoritarian. None was patriarchal. Mr. Jennings’s book is rich in fond hopes and improbable ventures. Rather than nudging readers to mock, which is easy, the author reminds them instead to remember that the maddest-sounding ideas sometimes become motherhood.
According to Paragraph 1, Utopia cannot get the popularity in politics, because______.
选项 A、it will be against state’s policy
B、it often pursues unreal things
C、it would gradually lead to murder and moral ruin
D、its viewpoint has been proved by the recent history
答案B
解析 事实细节题。根据定位词定位到文章的第一段，其中该段第三句出现了关键词的信息，即Utopia，the perfect society，is unattainable，for there is no such thing．(乌托邦是人类永远无法企及的完美社会，因为世界上根本就没有这样的社会。)与此相对应的选项为B项“它总是追求不切实际的事情”，其中的unreal things相当于文章中的there is no such thing，下一句的Remaking society in pursuit of an illusion(重建一个追求虚无缥缈的社会)也可以体现这个观点，故B项为正确选项。
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