When he insists on the need for socialist propaganda and the formation of communities of anarchist life he comes close to what many other utopists in his time had thought and done.
I suggest, therefore, that we should define as eutopias those utopian projects that have a certain degree of plausibility and a dose of realism, as is, for instance, "la citta felice" of the Italian utopists of the sixteenth and the seventeenth centuries (who idealised real republics, such as Venice or San Marino), all the "commonwealths" imagined by seventeenth-century English authors, the reformist and revolutionary states of the eighteenth-century thinkers, the egalitarian and technological societies proposed by the utopian and Marxist socialists of the nineteenth century, etc.
Having defined the Marxist conundrum, Levitas goes on to study how utopists adapted to Marxism's vagueness about the future.
24) Disgusted with reality, utopists create a private universe to live in, Huxley charged, their "compensatory dream.
One should never forget that Surrealism, however maligned these days, was, in the great tradition of nineteenth-century utopists and writers, profoundly against the visible, that is, the utilitarian visibility of a bourgeois ethos.
Utopists and futurists see little hope of redirecting changes, so that we would be well served as a profession to learn to accept and adapt to inevitable massive structural change.
The point, in a sense, is unexceptional: with the nineteenth-century emphasis on progressive development, most utopists were compelled to come to terms with history.
However, during the past fifty years, utopists have begun to solidify a positive, functional definition of the concept in the Marxist tradition.