This paper explores the use of utopian motifs in early Greek concepts of the afterlife. The notion of a paradisiacal existence for selected heroes after death is widespread in Greek thought, going back at least as far as Hesiod, and appearing in such diverse sources as Pindar, the Orphic gold leaves, Attic comedy, and Lucian. Such idyllic afterlives share various features common to Lewis Mumford’s ‘utopias of escape’ (The Story of Utopias, London, 1922, 15), such as the absence of pain and toil, plentiful and self-supplying food and drink, the company of one’s peers, and so forth. They also share the utopian ideals of selective and restricted citizenship – although the requirements for entry may vary. The popularity of eschatological utopias is associated with the theme of a lost ‘Golden Age’ and the consequent assumption of the inevitable decline of human societies. Although often regarded as escapist fantasies, eschatological utopias do react, often critically, to perceived issues in the societies that constructed them. Their unreal nature is regarded as problematic, and through their association with Kronos and the Golden Age they exemplify the dangers ofanomia.But they also provide a means by which an individual can preserve his consciousness and identity in death.

中文翻译：

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早期希腊来世概念中的乌托邦主题

本文探讨了乌托邦主题在早期希腊来世概念中的使用。选定英雄死后的天堂般存在的概念在希腊思想中很普遍，至少可以追溯到赫西奥德，并出现在品达、奥尔夫金叶、阁楼喜剧和卢锡安等多种来源中。这种田园诗般的来世具有刘易斯·芒福德的“逃亡乌托邦”共同的各种特征（乌托邦的故事, London, 1922, 15)，例如没有痛苦和辛劳、充足和自给的食物和饮料、同龄人的陪伴等等。他们还拥有选择性和受限公民身份的乌托邦理想——尽管进入的要求可能会有所不同。末世乌托邦的流行与失去的“黄金时代”的主题以及随之而来的人类社会不可避免的衰落的假设有关。尽管通常被认为是逃避现实的幻想，但末世乌托邦确实会对构建它们的社会中感知到的问题做出反应，而且往往是批判性的。他们不真实的本性被认为是有问题的，并且通过他们与克罗诺斯和黄金时代的联系，他们举例说明了失忆症。但它们也提供了一种方法，个人可以通过它在死亡中保持他的意识和身份。