In The Giver they have no emotions at all. There is no love so people have to apply for a spouse. In The Village for marriage it is the same thing here you find love and then you marry someone. There are emotions and feelings in The Village so it is a lot like our environment when it comes to feeling. In The Giver you not only have to apply for a spouse to get one you also have to apply for a kid. In The Village they have babies the same way we do.

Lots of things get covered up by elders in both of the community however they're completely different. In The Village the elders say that there are creatures in the woods so no one goes to the woods which lead into the towns however the creatures are actually the elders dressed up. They don't want the people to go to the towns because the elders that use to live in the towns have a bad experience and all of them have lost a family member. In The Giver everything is covered up about the real world. Not even the elders no what the real world is like because it was made a long time ago. The only person that really knows about the real world is the receiver of memory.

The Giver and The Village were both made for completely different reasons. The Giver was made to get rid of pain and do this they removed all the colors, took away the memories from everyone and took away emotions and feelings. They did this by technology of the future. The Village however was made for completely different reasons it was made to protect their people from the awful people of the towns. They say that bad things like murder happen in the towns.

It must be tough to live in these communities but I guess if you don't know about the real world it shouldn't be tough. I would rather live here but between the communities I would live in The Village because not only because it has feelings and emotions but also because it has colors and I can't even begin to imagine a world without colors.

Utopian Reader is a series of skillful, stimulating essays about historical and philosophical utopias. It also presents a superb compilation of illustrations and photos tracing the annals of utopia as far back as Plato. What makes it a cut above the rest is the broad range of disciplines, works and forces that are identified as utopic.

The book stretched as far back as before Thomas More's “Utopia” then tackled Edward Bellamy' "Looking Backward: 2000-1887," Aldous Huxley's "Brave New World", Hesiod's "Works and Days" to George Orwell's "Nineteen Eighty-Four".

The Nineteenth Century Utopia is different from the rest of the section because it starts with the historical account of American communal utopias such as the Shakers, the Amana community, and Oneida. These communities were patterned on the ideals of utopianism.

Shakers, or United Society of Believers in Christ's Second Appearing, are the most enduring and successful of the many Utopian communities established in America in the 18th and 19th centuries. The first Shakers, led by Ann Lee, came to America from Manchester, England, in 1774. They established the foundation for a sect near Albany, New York, which has endured for more than 220 years. Shakers were united by their shared faith and a commitment to common property, celibacy, confession of sins, equality of men and women, pacificism and separation from the world.

Amanas left Germany in 1842, settling near Buffalo, New York to seek religious freedom. In 1855, the "Community of True Inspiration" moved west, forming their first village along the Iowa River. All land and buildings were owned by the community; families were assigned living quarters, and each person over school age worked at assigned tasks in the kitchens, fields, factories or shops. In 1932, the people voted to end the communal way of life.

Oneida Perfectionists was a religious utopian community founded by John Humphrey Noyes. They adopted a system of communism "included all property of family living and associations" as a way to live. Two years later, the community adopted Noyes' teachings of "Mutual Criticism," "Complex Marriage" marriage or pentagamy, where every male was declared married to every female (and vice versa) in 1879 and "Male Continence" where a “couple would engage in sexual congress without the man ever ejaculating, either during intercourse or after withdrawal."

After discussing the utopian theories behind the three communities, the topic shifts to the writings of Butler, Bellamy, Marx, Engels and others.

Edward Bellamy was an American author, most famous for his utopian novel which was set in the year 2000 called Looking Backward. The novel waspublished in 1888.

Karl Marx and Friedrich Engels co-authored the famous piece The Communist Manifesto in 1848. The pamphlet was based on Engels' The Principles of Communism. The 12,000-word pamphlet was finished in six weeks. It aimed to make communism understandable to a wide audience. It was named The Communist Manifesto and was published in February 1848. Engels also edited several volumes of Das Kapital after Marx's death.

Utopia Reader presents an extensive and substantial introduction to the utopian works, starting classics to our recent, contemporary times. It provides various essays and derives excerpts from the original texts. The editors' commentary does not provide analysis to the work rather it provided sketchy historical and biographical background on the work and author.

Despite its broadness of scope, the collection however does not feature the works of authors that tackles utopianism in the context of science fiction. Among such sci-fi utopian authors include: Ray Bradbury's "Fahrenheit 451," Margaret Atwood's "The Handmaid's Tale, "Ursula K. Le Guin's "The Dispossessed" and Anthony Burgess' "A Clockwork Orange". Still, it does not diminish the fact that despite its limitation, Utopia Reader provides the most comprehensive introduction to the utopian tradition.

The quest for utopia or the perfect place has captured man's fertile imagination for centuries. Perhaps the biblical account of the Garden of Eden must have spurred such quests. Through the years the ideas have evolved and grown such as finding utopia in the high-tech Biosphere. Utopia Reader presents an interesting chronology on the evolution of utopia. If making the world a better place is what interests you, this book will offer helpful insights. Beyond that, it also provides a compelling read. A perfect package fit for the idealism it preaches.

In Act One of the play, Proctor does not enter until very late in the act but he plays a crucial part in the act. John Proctor has had an affair with Abigail, his former slave, but nobody knows about it. It is evinced that Abigail still loves John but that he is partially over her. A first example of how this play is a tragedy is shown when John Proctor says toAbby, “ Abby, I may think of you softly from time to time. But I will cut off my hand before I'll ever reach for you again. Wipe it out of mind. We never touched, Abby” (pg.23). As a man thought highly of in his community, he is trying to dissemble his affair, whichhe wants no one ever to know about. He is worried about his secret being let out and ruining his honorable name. The reader can tell that John is ashamed of what he did through the way he talks about it to Abigail. A second example of how The Crucible is a tragedy is when Abigail says,

'I look for John Proctor that took me from my sleep and put knowledge in my heart! I never knew what pretense Salem was, I never knew the lying lessons I was taught by all these Christian women and their covenanted men! And now you bid me tear the light out of my eyes? I will not, I cannot! You loved me, John Proctor, and whatever sin it is, you love me yet!'(Pg.24)

Abigail loves John with all her heart and would do anything to get his attention. She carries on with him trying to get him to crack but he doesn't. Abby tries to make John feel guilty about what he did by telling him that he loves her no matter what God says. Once again, what John did was wrong and he knows that this is the reason why he tries so hard to get Abigail to stop saying these things. A final example of Proctor's downfall in Act One is found when he stands up to the minister Parris. He says, “ Take it to heart, Mr. Parris. There are many others who stay away from church these days because you hardly ever mention God any more.” (pg.29). At this point Proctor is fed up with the minister questioning why he doesn't go to church every week. Instead of taking the humiliation he decides to fight back against someone who only cares about his power in the town. John Proctor attempts to bring back everything Parris said to God in an effort to prove that he is faithful but he just abhors Parris. In conclusion, in Act One the reader sees a side of John Proctor that in a way he would not like. The side of Proctor that you see is his unfaithful side and the side he doesn't want people to know about.

In Acts Two and Three of The Crucible Proctor slowly begins his descent in the society as a result of his religious faults. In act two, Proctors credence's are questioned and in act three his trial begins. His collapse begins when the town witchcraft expert Reverend Hale asks him to name all the commandments. Proctor then says,

“ Thou shalt not steal. Thou shalt not covet thy neighbor's goods, nor make unto thee any graven image. Thou shalt not take the name of the Lord in vain; thou shalt have no other gods before me. Thou shalt remember the Sabbath Day and keep it holy. Thou shalt honor thy father and mother. Thou shalt not bear false witness. Thou shalt not make unto thee any graven image.” (pg.67).

Clearly John realizes that he has missed one of the commandments since he has only counted nine on his fingers. Somehow Proctor gives the reader an undertone that he doesn't want to say thou shalt not commit adultery because if he does someone may assume what he has done by his tone of voice. A second example of the tragic nature of the play is shown when Proctor stands up to Hale when he is decrying him. He says, “ Is the accuser always holy now? Were they born this morning as clean as God's fingers? I'll tell you what's walking Salem-vengeance is walking Salem…I'll not give my wife to vengeance! (pg.77). At this point of the play John is distraught over the commotion in Salem and wants to end it. Proctor is so angered that he subtly asks Hale why he can't be a nefarious witch. Why are only certain people accused, and why does Hale get to decide. John also asks Hale, has he ever done anything bad or was he born as a servant to God? A final example from Act Two of the tragedy The Crucible is demonstrated when John is attempting to explain why one of his kids is not baptized. He says, “ I like it not that Mr. Parris should lay his hand upon my baby. I see no light of god in that man. I'll not conceal it.” (pg.65). It is obvious that Proctor is religious, as two of his children were baptized, what is odd, however, is that his third son is not. He tries to cover it by giving some nonsense reason saying that he doesn't think god is in Parris. For two of his children to be baptized Parris would have had to touch them, therefore, John believes that God is in Parris. If John believes that God is in Parris why isn't his third child baptized? In conclusion, John's religious behavior in Acts 2 and 3 ultimately lead to his downfall later down the road in the play.

John Proctors wrongdoings and faults finally culminate in Act Three and Four when he is tried for witchcraft. At last John Proctor cannot weasel himself out of this pickle and has to face the fact that he is not respected anymore. A first example of Proctors final fall in the village of Salem takes place when he finally confesses to his affair with Abby. John Proctor says,

“A man may think God sleeps, but God sees everything, I know it now. I beg you, sir, I beg you-see her what she is. My wife, my dear good wife, took this girl soon after, and put her out on the highroad…She thinks to dance with me on my wife's grave! And well she might, for I thought of her softly. God help me, I lusted, and there is a promise in such sweat. But it is a whore's vengeance, and you must see it…” (Pg. 110)

Finally, John's affair has cost him his respect and honor in his town, and stops trying to expose Abby as a fraud and admits his own faults. His honesty, however, backfires on him, which leads the town to believe that he is a liar. But, he gets so stressed out and anxious over it he has to confess. A second example of his final downfall occurs when Proctor is in court and confesses to witchcraft and says, “ I have confessed myself! Is there no good penitence but it be public? God does not need my name nailed upon the church! God sees me name; God knows how black my sins are! Is it enough!” (pg.142). John Proctor finally has confessed to witchcraft but his obsession over his good name causes a frenzy in the court. Proctor doesn't want to be remembered as a witch or an unfaithful husband; he wants to be remembered as John Proctor; a farmer and a dad. He thinks if the court has his sins documented why must he have to flaunt it to the people of his village. The last example of John Proctors downfall occurs at the very end of the play when Proctor is debating with his conscience over whether to confess to witchcraft and sign the document or not.

He says,“Because it is my name! Because I cannot have another in my life! Because I lie and sign myself to lies! Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul; leave me my name!” (pg.143). Proctors articulates that he does not want to ruin his good name in a town like Salem where reputation is everything. Early in the play Proctor's wish to preserve his name prevents him from testifying against Abby. But now however, Proctor has to face the honest truth that his name means nothing in the town. In addition, John doesn't want his family to have to go through the struggles socially because of his misconduct. All of the things John does ultimately lead to his death, which is heroic since he went down fighting. In conclusion, Proctors acts throughout the course of the play eventually lead to his death and his good name to be ruined.

In conclusion, The Crucible is a tragedy because of the struggles that John Proctor has to face during the witch trials. If John had stopped his affair with Abigail in the primordial stage then his secret wouldn't have spread, thus, leading to his death. This secret turns his reputable name into a bad name and his honor to nothing. All in all John Proctor is a tragic hero and The Crucible a tragedy from the hardships Proctor goes through.

The ways Krakatoa fails as Utopia is that it is very dangerous. There is a very active and dangerous volcano in the middle of Krakatoa. The volcano can blow up anytime and kill the people living on the island. It is no good being dead with a bunch of diamonds and money.

My idea of Utopia is mostly similar to Krakatoa, but there is no volcano. It should be a safe area, but fun still. The safeness shouldn't be overdone or else it would be boring. It should have entertainments and amusement parks. Part of the entertainments should be theaters, parks, amusement parks, internet cafes, internet connection, cable TV, and computers.